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THE 

WORKS 

OF 

GEORGE  HERBERT 


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Herbert's  autograph  of  P* w/0  Discerpta,  xviii  (Dr.  Williams's 
Library.  MS.  Jones  B  62) 


THE 

WORKS 


OF 


GEORGE  HERBERT 


Edited  with  a  Commentary  by 
F.  E. 


sometime 
Fellow  of  All  Souls  College 


0  X  F 
At      the      CLARENDON     PRESS 


Oxford  University  Press,  Amen  House,  London  E.G.  4 

GLASGOW   NEW  YORK  TORONTO   MELBOURNE    WELLINGTON 
BOMBAY  CALCUTTA  MADRAS  KARACHI  CAPE  TOWN  IBADAN 

Geoffrey  Cumberlege,  Publisher  to  the  University 


FIRST  PUBLISHED   1941 

Reprinted  lithographically  in  Great  Britain 

at  the  University  Press,  Oxford 

from  corrected  sheets  of  the  first  edition 

*945»  1953 


PREFACE 

main  object  of  this  edition  is  to  establish  the  text 
JL  of  The  Temple  by  providing  a  more  complete  and  more 
accurate  collection  of  the  evidence  than  has  been  hitherto 
available.  The  principles  which  I  have  adopted,  after  much 
trial  and  error,  for  determining  the  relative  authority  of  the 
two  manuscripts  and  the  first  edition  are  set  out  in  section  vii 
of  the  Introduction.  The  Temple  was  fortunate  in  having 
Thomas  Buck,  a  scholar  and  a  lover  of  literature,  for  its  first 
printer.  The  five  editions  for  which  he  was  responsible  all 
testify  to  his  continued  vigilance.  After  his  retirement  the 
degeneration  of  the  text  set  in.  I  have,  however,  recorded 
the  variants  of  all  the  seventeenth-century  editions,  since, 
although  they  have  no  authority,  many  of  the  errors  which 
they  introduced  have  had  a  long  life  and  have  been  able  to 
mislead  critics  as  acute  as  Coleridge.  I  have  also  recorded 
the  variants  due  to  Walton,  because  the  popularity  of  his 
Lives  has  given  them  wide  currency.  Mrs.  Bernard  Hall  has 
generously  placed  at  my  disposal  the  notes  on  the  text  made 
by  her  late  husband,  a  lifelong  and  devoted  student  of  Her- 
bert's poems.  Although  his  theory  about  the  manuscripts, 
communicated  to  The  Times  Literary  Supplement  of  26 
October  1933,  w^s  in  my  judgement  disproved  by  Mr.  John 
Sparrow  in  a  letter  to  the  same  journal  on  14  December, 
some  of  the  emendations  suggested  by  him  deserve  to  be 
recorded. 

The  authenticity  of  the  occasional  writings  is  discussed 
in  the  Commentary.  There  is  new  evidence  (see  pp.  570-2) 
for  ascribing  to  Herbert  the  nucleus  at  least  of  Outlandish 
Proverbs.  Professor  H.  G.  Wright  published  in  1935  a 
transcript  of  seventy-two  proverbs  made  by  Sir  Henry 
Herbert  in  1637,  three  years  before  the  appearance  in  print 
of  Outlandish  Proverbs.  By  the  kindness  of  the  Hon.  Lady 
Langman  I  have  had  access  to  a  collection  of  more  than  200 
of  the  proverbs,  contained  in  a  Little  Gidding  Story-Book, 
which  she  inherited  from  her  Ferrar  ancestors. 

For  the  Latin  texts  I  have  had  the  help  of  Mr.  Bruce 


vi  PREFACE 

Goldie  and  Mr.  Lionel  James.  As  these  texts  reach  us  from 
widely  differing  sources — autographs  and  manuscript  copies, 
some  books  printed  in  Herbert's  lifetime  and  others  thirty 
years  after  his  death — they  present  a  distracting  variety  of 
spelling  and  accentuation.  I  have  throughout  adopted  the 
standard  of  spellings  and  accents  which  Herbert  himself 
used,  with  occasional  inconsistencies  and  oversights,  in  the 
autographs  of  his  Latin  poems.  Although  many  of  the 
youthful  poems  have  little  merit,  it  may  be  hoped  that  Mr. 
Edmund  Blunden's  verse-translations  in  Essays  and  Studies 
by  members  of  the  English  Association,  vol.  xix,  will  revive 
interest  in  Herbert's  elegies  on  his  mother  and  in  the  vigor- 
ous poem,  'Triumphus  Mortis',  which  has  its  prose  counter- 
part in  the  third  Oration. 

There  are  some  additions  to  the  corpus  of  Herbert's 
writings:  an  English  poem  to  Bacon  (p.  209);  a  long  gossip- 
ing letter  to  Sir  Robert  Harley,  included  by  the  kindness  of 
the  Duke  of  Portland  (p.  367);  extracts  from  two  letters  to 
Nicholas  Ferrar  (pp.  577-8);  a  paper  of  advice  for  Arthur 
Woodnoth,  included  by  the  kind  permission  of  Magdalene 
College,  Cambridge,  and  of  the  Cambridge  University 
Press  and  with  the  cordial  assent  of  its  discoverer,  Dr.  Ber- 
nard Blackstone  (p.  380);  and  a  Latin  speech  on  the  occasion 
of  James  I  leaving  Cambridge  in  1622/3  (p.  443). 

'No  poet  except  Donne  is  in  such  need  of  a  commentator 
as  Herbert.'  Ten  years  after  Dean  Beeching  wrote  these 
words  in  1895,  the  late  Professor  George  Herbert  Palmer's 
edition  of  The  English  Works  of  George  Herbert  appeared  and 
put  every  student  of  Herbert  in  his  debt;  but  he  leaves  some 
of  Herbert's  many  obscurities  unexplained,  and  not  all  his 
explanations  are  acceptable.  Even  the  plainness  of  Herbert's 
diction  is  sometimes  deceptive,  because  words  still  in  familiar 
use  are  used  by  him  in  senses  which  are  now  obsolete.  I  have 
had  the  advantage,  denied  to  previous  editors,  of  using  the 
Oxford  English  Dictionary.  Whoever  read  The  Temple  for 
the  purposes  of  this  dictionary  must  have  read  it  with 
exemplary  care.  For  the  interpretation  of  specially  difficult 
passages  I  have  had  much  help  from  Mrs.  H.  S.  Bennett, 
Mr.  H.  F.  B.  Brett-Smith,  Miss  K.  M.  Lea,  and  Mr.  John 


PREFACE  vii 

Sparrow.  As  might  be  expected,  Bacon's  and,  still  more, 
Donne's  writings  supply  many  striking  parallels  to  Herbert's 
thoughts  and  expressions.  He  was  also  evidently  familiar 
with  Sidney's  and  Southwell's  poems.  He  owes  little  to 
any  other  literary  source  except  the  Bible,  from  which  he 
sought  to  'suck  ev'ry  letter,  and  a  hony  gain'.  The  Autho- 
rized Version  appeared  when  he  was  in  his  nineteenth  year, 
and  I  have  therefore  in  quoting  from  it  retained  the  spelling 
of  the  text  of  1 6 1 1 . 

The  late  Mr.  A.  Edward  Newton  brought  from  America 
and  placed  in  the  Bodleian  Library  for  my  use  his  specially 
fine  copy  of  the  first  edition  of  The  Temple,  and  he  completed 
his  kindness  by  allowing  photographs  of  two  pages  to  be 
taken  for  illustration  of  this  volume.  For  permission  to  make 
and  use  other  photographs  I  have  to  thank  the  authorities  of 
the  Bodleian  Library  and  of  Dr.  Williams's  Library,  Gordon 
Square,  London. 

In  dealing  with  the  proofs  I  have  received  valuable  help 
and  suggestions  from  my  former  tutor,  the  Rev.  Dr.  H.  E.  D. 
Blakiston  (for  the  Introduction),  and  from  Miss  K.  M.  Lea 
and  Mr.  John  Butt  (for  the  Commentary).  The  long  list  of 
those  who  have  helped  me  with  their  special  knowledge  is  a 
happy  illustration  of  the  generosity  of  scholars.  It  is  a 
pleasure  to  acknowledge  my  indebtedness  to  the  Rev.  M.  F. 
Alderson  (of  Bemerton),  Mr.  Norman  Ault,  Miss  K.  I. 
Barratt,  Dr.  Bernard  Blackstone,  Mr.  G.  Brimley  Bowes, 
the  Rev.  Dr.  S.  W.  Carruthers,  Dr.  R.  W.  Chapman,  Pro- 
fessor G.  N.  Clark,  the  late  Rev.  Dr.  G.  A.  Cooke,  Mr.  H.  R. 
Creswick,  the  Rev.  M.  C.  D'Arcy,  S.J.,  the  Rev.  R.  Trevor 
Davies,  Professor  W.  J.  Entwistle,  the  Rev.  A.  M.  Farrer, 
the  Rev.  Canon  W.  H.  Ferguson  (of  Salisbury),  Professor 
C.  Foligno,  Mr.  A.  D.  Franklin,  Mr.  Strickland  Gibson 
of  the  Bodleian  Library,  the  late  Dr.  R.  W.  T.  Gunther, 
Sir  Arthur  Hill,  Mr.  J.  Isaacs,  Mr.  J.  D.  K.  Lloyd  (of 
Montgomery),  the  Rev.  Dr.  W.  F.  Lofthouse,  Professor 
L.  C.  Martin,  Mr.  Francis  Meynell  (for  the  loan  of  photo- 
stats), Mr.  Francis  Needham,  Professor  D.  Nichol  Smith, 
Dr.  C.  T.  Onions,  Mr.  G.  S.  H.  Pearson  (of  Baynton),  Pro- 
fessor E.  Allison  Peers,  Mr.  H.  L.  Pink  of  the  Cambridge 


via  PREFACE 

University  Library,  the  Earl  of  Powis,  Mr.  S.  C.  Roberts 
of  the  Cambridge  University  Press,  Professor  G.  Rudler, 
Professor  C.  J.  Sisson,  the  Rev.  Dr.  J.  H.  Srawley  (of 
Lincoln),  Mr.  W.  Force  Stead,  the  Rev.  Dr.  Darwell 
Stone,  Mr.  Geoffrey  Tillotson,  the  late  Rev.  W.  H.  Tozer 
(of  Dauntsey),  Dr.  C.  C.  J.  Webb,  and  Professor  H.  G. 
Wright. 

I  have  also  to  thank  the  Registrary  of  the  University  of 
Cambridge  for  access  to  the  Orator's  Book,  and  the  Libra- 
rians of  Clare,  Pembroke,  St.  John's,  Magdalene  and 
Trinity  Colleges,  Cambridge,  the  Bodleian  Library,  the 
Cambridge  University  Library,  the  University  of  St. 
Andrews  Library,  the  British  Museum,  Dr.  Williams's 
Library,  Harvard  College  Library,  the  Henry  E.  Hunting- 
ton  Library  and  other  libraries,  both  public  and  private,  in 
this  country  and  in  the  United  States. 

I  am  most  grateful  to  the  Delegates  of  the  Clarendon 
Press  for  going  forward  with  this  book  in  spite  of  the  War, 
and  to  the  staff  of  the  Press  for  their  unremitting  care  and 
skill.  Such  technical  excellence  is  appropriately  bestowed 
on  the  work  of  a  poet  who  had  a  peculiar  delight  in  'neatness' 
and  form. 

F.  E.  H. 

l<)  January  1941 

NOTE 

I  TAKE  the  opportunity  of  a  reprint  to  add  a  fact  of  bio- 
graphical importance.  There  seems  good  reason  to  identify 
the  poet  with  the  George  Herbert  who  was  elected  M.P.  for 
Montgomery  in  1624  and  again  in  Charles  I's  first  parlia- 
ment which  met  on  18  May  1625  and  was  dissolved  on 
12  August  (W.  R.  Williams,  Par/.  Hist,  of  Wales,  i89c, 
pp.  147-8).  By  1626  the  poet  was  in  deacon's  orders  and  in 
that  year  his  brother  Sir  Henry  was  elected  for  Montgomery 
1  should  also  like  to  draw  attention  to  Professor  F  P  Wil- 
son s  'A  Note  on  George  Herbert's  "The  Ouidditie"  ' 
(Review  of  English  Studies,  Oct.  I943),  and  to  Professor 
L.  de  Sehncourt  s  George  Herbert'  (Hibbert  Journal,  July 
I94U-  A  few  mistakes  are  now  corrected. 

'945  F.  E.  H. 


CONTENTS 

LIST  OF  ABBREVIATIONS  USED  IN  FOOTNOTES  AND 
COMMENTARY xx 

INTRODUCTION 

i.  Biography      ........  xxi 

ii.  Contemporary  and  later  Reputation  ....  xxxix 

in.  Manuscripts  of  The  Temple  poems  ....  1 

iv.  Early  Editions  of  The  Temple  .  .  .  .  Ivi 

v.  A  Priest  to  the  Temple  and  other  writings  .  .  .  Ixiii 

vi.  Modern  Editions  of  Herbert's  Works  .  .  .  Ixv 

vii.  The  Text  of  The  Temple Ixx 

THE  TEMPLE.   Sacred  Poems  and  Private  Ejaculations      .  .          i 

The  Printers  to  the  Header         ......         3 

The  Dedication     ........          5 

THE  CHURCH-PORCH.    P  erirrhanterium .  ....         6 

Superliminare        .  .  .  .  .  .  .  25 

THE  CHURCH         ........       26 

(For  convenient  reference  the  poems   are  listed  in   alphabetical 
order?) 

Aaron     .  .  .  .  .  .  .  .  .     174 

Affliction 

i.  When  first  thou  didst  entice  to  thee  my  heart  .  .      46 

ii.  Kill  me  not  ev'ry  day     .  .  .  .  .  .62 

in.  My  heart  did  heave,  and  there  came  forth,  O  God!  .  -73 

iv.  Broken  in  pieces  all  asunder      .  .  .  .  .89 

v.  My  God,  I  read  this  day          .  .  .  .  -97 

The  Agonie       .  .  .  .  .  .  .  -37 

The  Altar 26 

Anagram  of  the  Virgin  Marie  .  .  .  .  77 

To  all  Angels  and  Saints         .  .  .  .  .  -77 

The  Answer      ........     169 

Antiphon 

i.  Let  all  the  world  in  ev'ry  corner  sing    .  .  .  53 

ii.  Praised  be  the  God  of  love        .  .  .  .  92 

Artillerie  .  .  .  .  .  .  .  .     139 

Assurance          .  .  .  .  .  .  .  .     155 

Avarice  .........      77 


CONTENTS 

The  Bag 151 

The  Banquet     .  . 181 

H.  Baptisme 

i.  As  he  that  sees  a  dark  and  shadie  grove  .  .  -43 

ii.  Since,  Lord,  to  thee         .  .  .  .  .  -44 

Bitter-sweet       .  .  .  .  .  .  .  .     171 

The  British  Church      .  .  .  .  .  .  .109 

The  Bunch  of  Grapes.  .  .  .  .  .  .128 

Businesse  .  .  .  .  .  .  .  .     113 

The  Call 156 

Charms  and  Knots       .  .  .  .  .  .  .96 

Christmas          ........       80 

The  Church-floore       .......       66 

Church-lock  and  key    .......       66 

Church-monuments      .......       64 

Church-musick .  .  .  .  .  .  .  65 

Church-rents  and  schismes      .  .  .  .  .  .140 

Gasping  of  hands         .  .  .  .  .  .  157 

The  Collar        ........     15^ 

Coloss.  iii.  3.   Our  life  is  hid  with  Christ  in  God     .  .  .84 

The  H.  Communion    .  .  .  .  .  .  •       52 

Complaining      .  .  .  .  .  .  .  •     T43 

Confession         .  .  .  .  .  .  .  .126 

Conscience         ........     105 

Constancie         .  .  .  .  .  .  .  .72 

Content .........       68 

The  Crosse        .  .  .  .  .  .  .  .164 

The  Dawning  .  .  .  .  .  .  .  .112 

Death     .........     185 

Decay     .........      99 

Deniall   .........       JQ 

Dialogue  .  .  .  .  .  .  .  .114 

A  Dialogue- An  theme.  Chris f  tan.  Death     .  .  .  .169 

The  Discharge  .  .  .  .  .  .  .  .144 

Discipline          .  .  .  .  .  .  .  .178 

Divinitie  .  .  .  .  .  .  .  .     1 34 

Dooms-day        .  .  .  .  .  .  .  .186 

Dotage 167 

Dulnesse  .  .  .  .  .  .  .  .115 

Easter .       41 


CONTENTS  xi 

Easter-wings      .           .           .           .           .  .  .  -  43 

The  Elixir          .            .            .            .            .  .  .  .  1 84 

Employment 

i.  If  as  a  flowre  doth  spread  and  die          .  .  .  -57 

ii.  He  that  is  weary,  let  him  sit                   .  .  .  78 

Ephes.  iv.  30.   Grieve  not  the  Holy  Spirit,  &c,  .  .  .  1 3  5 

Even-song          ........  63 

Faith       .........       49 

The  Familie      .  .  .  .  .  .  .  .     1 36 

The  Flower       .  .  .  .  .  .  .  .165 

The  Foil 175 

The  Forerunners          .  .  .  .  .  .  .176 

Frailtie   .  .  .  .  .  .  .  .  71 

Giddinesse         .  .  .  .  .  .  .  .127 

The  Glance       .  .  .  .  .  .  .  .171 

The  Glimpse     .  .  .  .  .  .  .  .     1 54 

Good  Friday     .  .  .  .  .  .  .  38 

Grace     .........       60 

Gratefulnesse    .  .  .  .  .  .  .  .123 

Grief      .........     164 

Grieve  not  the  Holy  Spirit,  &c.          .  .  .  .  .     1 3  5 

Heaven  .  .  .  .  .  .  .  .  .188 

The  Holdfast 143 

Home     .........     107 

Hope      .  .  .  .  .  .  .  .  .121 

Humilitie  ........       70 

A  true  Hymne  .  .  .  .  .  .  .  .168 

The  Invitation  .  .  .  .  .  .  -179 

Jesu         .            .            .            .            .            .            .  .  .112 

The  Jews           .            .            .            .            .            .  .  .152 

Jordan 

i.  Who  sayes  that  fictions  onely  and  false  hair     .  .  56 

ii.  When  first  my  lines  of  heav'nly  joyes  made  mention  .  .102 

Josephs  coat       .            .            .            .            .            .  .  -159 

Judgement         .            .            .            .            .            .  .  .187 

Justice 

i.  I  cannot  skill  of  these  thy  wayes            .           .  .  -95 

ii.  O  dreadfull  Justice,  what  a  fright  and  terrour  .  .141 


xii  CONTENTS 

Lent 86 

Life 94 

Longing.  ........     148 

Love 

i.  Immortall  Love,  authour  of  this  great  frame  .  .  .       54 

ii.  Immortall  Heat,  O  let  thy  greater  flame         .  .  •       54 

in.  Love  bade  me  welcome:  yet  my  soul  drew  back        .  .188 

Love-joy  .  .  .  .  .  .  •  .116 

Love  unknown  .  .  .  .  .  .  .129 

Man       .........       90 

Mans  medley    .          .  .  .  .  .  .  .     1 3 1 

Marie  Magdalene        .  .  .  .  .  .  .     173 

Mattens.  ........      62 

The  Method .     133 

Miserie  .  .  .  .  .  .  .  .  .100 

Mortification     .  .  .  .  .  .  .  .98 

Nature  .          .          .          .          .          .          .  -45 

Obedience         ........     104 

The  Odour.    2  Cor.  ii.  15      ......     174 

An  Offering      ........     1*47 

Our  /iff  is  hid  with  Christ  in  God     .  .  .  .  .84 

Paradise.          .          .  .  .  .  .  .  .132 

AParodie 183 

Peace      .  .  .  .  .  .  .  .  .124 

The  Pearl.  Matt.  xiii.  45  .  .  .  .  .88 

The  Pilgrimage  .......     141 

ThePosie 182 

Praise 

i.  To  write  a  verse  or  two  is  all  the  praise         .  .  .61 

ii.  King  of  Glorie,  King  of  Peace .  ....     146 

in.  Lord,  I  will  mean  and  speak  thy  praise          .  .  -157 

Prayer 

i.  Prayer  the  Churches  banquet,  Angels  age        .  .  51 

ii.  Of  what  an  easie  quick  accesse   .....     103 

The  Priesthood  .  .  .  .  .  .  .160 

Providence       .          .          .          .          .          .          .          .116 

The23dPsalme I72 

The  Pulley IJ9 


CONTENTS  xiii 

The  Quidditie  ........       69 

The  Quip          .  .  .  .  .  .  .  .     1 10 

Redemption  ........  40 

Repentance  ........  48 

The  Reprisall  ........  36 

The  Rose  ........  177 

The  Sacrifice     ........       26 

Saints  vide  Angels         .  .  .  .  .  .  77 

Schismes  vide  Church-rents     .  .  .  .  .  .140 

The  H.  Scriptures 

i.  Oh  Book!  infinite  sweetnesse!  let  my  heart        .  .  .58 

H.  Oh  that  I  knew  how  all  thy  lights  combine      .  .  -58 

The  Search 162 

Self-condemnation        .  .  .  .  .  .  .170 

Sepulchre  ........       40 

Sighs  and  Grones         .  .  .  .  .  .  .83 

Sinne 

i.  Lord,  with  what  care  hast  thou  begirt  us  round !        .  •       45 

n.  O  that  I  could  a  sinne  once  see  !  ....       63 

The  Sinner        .  .  .  .  .  .  .  .38 

Sinnes  round     .  .  .  .  .  .  .  .122 

Sion        .........     106 

The  Size 137 

The  Sonne         ........     167 

The  Starre         ........       74 

The  Storm        .  .  .  .  .  .  .  .     132 

Submission         ........       95 

Sunday  .  .  .  .  .  .  .  .  -75 

The  Temper 

i.  How  should  I  praise  thee,  Lord!  how  should  my  rymes      .       55 

u.  It  cannot  be.  Where  is  that  mightie  joy          .  .  56 

The  Thanksgiving        .  .  .  .  .  .  -35 

Time      .........     122 

Triniue  Sunday  .  .  .  .  .  .  .68 

Ungratefulnesse  .  .  .  .  .  .  .82 

Unkindnesse     ........      93 


xiv  CONTENTS 

Vanitie 

i.  The  fleet  Astronomer  can  bore  .  .  .  .  -85 

n.  Poore  silly  soul,  whose  hope  and  head  lies  low  .  .in 

Vertue 87 

The  Water-course        .  .  .  .  .  .  .170 

Whitsunday      .  .  .  .  .  .  .  -59 

The  Windows 67 

The  World 84 

A  Wreath 185 

THE  CHURCH  MILITANT  .  .  .  .  .  .  .190 

L'Envoy     .  .  .  .  .  .  .  .199 

ENGLISH    POEMS    IN   THE    WILLIAMS    MS.    NOT    IN- 
CLUDED IN  THE  TEMPLE 

The  H.  Communion        .......  200 

Love  .........  201 

Trinity  Sunday     ........  202 

Euen-song  .........  203 

The  Knell .........  204 

Perseverance          ........  204 

POEMS  FROM  WALTON'S  LIVES 

Two  Sonnets  sent  to  his  Mother,  New-year  1609/10  .  .     206 

To  my  Successor  ........     207 

Another  version  (from  Fuller's  Holy  State) 

DOUBTFUL  POEMS 

On  Sir  John  Danvers  (senior)     ......     208 

On  Henry  Dan  vers,  Earl  of  Dan  by       .....     208 

To  the  Right  Hon.  the  L.  Chancellor  (Bacon)  .  .  .     209 

A  Paradox.   That  the  Sicke  are  in  better  State  then  the  Whole          .     209 
To  the  Queene  of  Bohemia        .  ,  .  .  .  .211 

L'Envoy  .  .  .  .  .  .  .  .213 

The  Convert.  An  Ode    .  .  .  .  .  .  .213 

Psalms  I-VII 214 

A    PRIEST    TO    THE    TEMPLE,    OR,    THE    COUNTRY 
PARSON 
The  Authour  to  the  Reader        .  .  .  .  .  .224 

i.  Of  a  Pastor         .......    225 

n.  Their  Diversities  .  .  .  .  .  .225 

HI.  The  Parson's  Life          ......    227 


CONTENTS  xv 

mi.  The  Parson's  Knowledg  .....     228 

v.  The  Parson's  Accessary  Knowledges  .  .  .  .229 

vi.  The  Parson  praying       .  .  .  .  .  •     231 

vii.  The  Parson  preaching    .  .  .  .  .  .232 

vni.  The  Parson  on  Sundays  .  .  .  .  .     235 

ix.  The  Parson's  state  of  Life         .  .  .  .  .     236 

x.  The  Parson  in  his  house  .  .  .  .  .239 

xi.  The  Parson's  Courtesie  ......     243 

xn.  The  Parson's  Charity     ......     244 

xin.  The  Parson's  Church     ......     246 

xiv.  The  Parson  in  Circuit    ......     247 

xv.  The  Parson  Comforting  .....     249 

xvi.  The  Parson  a  Father      .  .  .  .  .  .250 

xvn.  The  Parson  in  Journey  .  .  .  .  .  .250 

xvni.  The  Parson  in  Sentinell  .  .  .  .  .252 

xix.  The  Parson  in  reference  .  .  .  .  .252 

xx.  The  Parson  in  God's  stead        .  .  .  .  .254 

xxi.  The  Parson  Catechizing  .  .  .  .  .     255 

xxn.  The  Parson  in  Sacraments         .  .  .  .  .     257 

xxm.  The  Parson's  Completenesse     .  .  .  .  .259 

xxiv.  The  Parson  arguing       ......     262 

xxv.  The  Parson  punishing    .  .  .  .  .  -263 

xxvi.  The  Parson's  eye  ......     264 

xxvn.  The  Parson  in  mirth      ......     267 

xxvin.  The  Parson  in  Contempt          .....     268 

xxix.  The  Parson  with  his  Church- Wardens  .  .  .     269 

xxx.  The  Parson's  Consideration  of  Providence     .  .  .     270 

xxxi.  The  Parson  in  Liberty  ......     272 

xxxn.  The  Parson's  Surveys     ......     274 

xxxni.  The  Parson's  Library     .  .  .  .  .  .278 

xxxiv.  The  Parson's  Dexterity  in  applying  of  Remedies      .  .     280 

xxxv.  The  Parson's  Condescending    .  .  .  .  -283 

xxxvi.  The  Parson  Blessing     .  .  .  .  .  .285 

xxxvn.  Concerning  detraction    ......     286 

The  Authour's  Prayers  before  and  after  Sermon       .  .  .288 

CORNARO'S  TREATISE  OF  TEMPERANCE.   Translated  into 
English  by  Mr.  George  Herbert  .  .  .  .  .  .291 

BRIEFE    NOTES    ON    VALDESSO'S    CONSIDERATIONS, 
AND  A  LETTER  TO  THE  TRANSLATOR   .  .  .304 

OUTLANDISH  PROVERBS.  Selected  by  Mr.  G.  H.        .  .321 

917.15  b 


xvi  CONTENTS 

JACULA  PRUDENTUM 356 

LETTERS 

i.  To  his  Mother.   [New-year  1609/10]    .  .  .  -363 

n.  To  Sir  J[ohn]  D[anvers].  [1617/18]     .  .  .  -363 

in.  To  the  same.   1 8  March  1617/18  ....     364 

iv.  To  Mr.  Henry  Herbert.  [1618]  .  .  .  .    365 

v.  To  the  truly  Noble  Sir  J.D.  [16 1 8]       .  .  .  .366 

vi.  To  Sir  Robert  Harley.   26  Dec.  1618     ....     367 

vii.  To  Sir  John  Danvers.  [Sept.  1619]        .  .  .  .369 

vin.  To  the  same.  6  Oct.  1619  .  .  .  .  '37° 

ix.  To  the  same.   19  Jan.  1619/20    .....     371 

x.  For  my  dear  sick  Sister.  6  Dec.  1620     .  .  .  .     371 

xi.  To  his  Mother,  in  her  sickness.   29  May  1622  .  .  '372 

xn.  To  Sir  Henry  Herbert.   [?  Autumn  1630]        .  .  .     375 

xin.  To  the  Lady  Anne,  Countess  of  Pembr.  and  Montg.    10  Dec. 

1631 376 

xiv.  To  Sir  Henry  Herbert.  21  March  [1631/2]      .  .          .     377 

xv.  To  Mr.  Nicholas  Ferrar.  [March  1631/2]        .  .  .     378 

xvi.  To  the  same  .......     379 

xvn.  To  Sir  Henry  Herbert.   7  June  [1631  or  1632]  .  .     379 

Reasons  for  Arthur  Woodnoth's  living  with  Sir  John  Danvers 

[Oct.  1631] 380 

THE  WILL  OF  GEORGE  HERBERT      .          .          .          .382 

MUSAE  RESPONSORIAE  ad  Andreae  Melvini  Scoti  Anti-Tami- 
Cami-Cattgoriam  .  .  .  .  .  .  .  .384 

PASSIO  DISCERPTA 404 

LUCUS 410 

MEMORIAE  MATRIS  SACRUM  (otherwise  known  as  Parentalia)    422 

ALIA  POEMATA  LATINA 

In  Obitum  Henrici  Principis  Walliae.  (Two  poems.)    1612  .  432 

In  Natales  et  Pascha  Concurrentes.  [1618  or  1629]  .  .  .  434 

In  Obitum  Reginae  Annae.    1619         .  .  .  .  -435 

Ad  Autorem  Instaurationis  Magnae.  [Oct.  1620]       .  .  •  435 

Comparatio  inter  Munus  Summi  Cancellariatus  et  Librum.    [Nov. 

1620] 435 

In  Honorem  D.D.  Verulamij,  Su  Albani.  [1620/1  or  1621]          .    436 


CONTENTS  xvii 

Aethiopissa  ambit  Cesium  Diuersi  Coloris  Virum.      .          .          -437 

Dum  petit  Infantem.  12  Mar.  1622/3  •          ....  437 

In  Obitum  Francisci  Vicecomitis  Sancti  Albani.  1626         .          .  438 

In  Sacram  Anchoram  Piscatoris.  [1631]         .          .          .          '43$ 

An  English  version  of  the  above       .          .          .          .          -439 

Another  version           .......  439 

ORATIONES 

i.  Oratio  coram  Dominis  Legatis.  27  Feb.  1622/3        •          •  44° 

ii.  Oratio  in  Discessum  Regis  ab  Academia.  12  Mar.  1622/3    .  443 

in.  Oratio  Principis  Caroli  Reditum  ex  Hispanijs  celebrans.  8  Oct. 

1623 444 

EPISTOLAE 

i.  To  the  Marquis  of  Buckingham  [Jan.  1617/18]         .          .  456 

ii.  To  Sir  Robert  Naunton  [June  1619]     .          .          .          -457 

in.  To  King  James  I.  20  May  1620          ....  458 

iv.  To  the  same.   14  June  1620       .....  460 

v.  To  Francis  Lord  Verulam,  Chancellor  [June  1620]    .           .  460 

vi.  To  Sir  R.  Naunton,  Secretary  of  State  [June  1620]    .          .  461 

vii.  To  Sir  Fulk  G revile,  Chancellor  of  the  Exchequer  [June  1620]  462 

vm.  To  Francis  Lord  Verulam,  Chancellor.  4  Nov.  1620         .  463 

ix.  To  Sir  Henry  Montagu,  Treasurer.   18  Dec.  1620    .          .  464 

x.  To  Sir  R.  Naunton,  elected  Burgess.   13  Jan.  1620/1            .  465 

xi.  To  Sir  Thomas  Coventry,  Attorney-General.  29  Jan.  1620/1  465 

xn.  To  Sir  Robert  Heath,  Solicitor-General.   29  Jan.  1620/1  .  466 

xin.  To  the  Archbishop  of  Canterbury  (Abbot).  29  Jan.  1620/1  466 

xiv.  To  Francis  Viscount  St.  Alban,  Chancellor.  29  Jan.  1620/1  467 

xv.  To  Sir  James  Ley,  Chief  Justice.  6  Feb.  1620/1       .          .  468 

xvi.  To  Lionel  Lord  Cranfield,  Treasurer.  8  Oct.  1621    .          .  469 

xvn.  To  Robert  Creighton.  6  May  [?  1627]            .          .           .  470 

xvin.  To  the  Bishop  of  Winchester  (And re wes).  [1619]     .          .  471 

COMMENTARY 475 

APPENDIX 

Andrew  Melville's  Anti-Tami-Cami-Categoria           .          .           .  609 

INDEX  OF  FIRST  LINES 615 


ILLUSTRATIONS 

Herbert's  autograph  of  Passio  Discerpta,  XVIII  (Dr.  Williams's 

Library,  MS.  Jones  B  62)  .  .  .  .       Frontispiece 

Title-page  of  the  dated  first  edition  of  The  Temple  (Mr.  A.  E. 

Newton's  copy)  .  .  .  .  .  .  .  p.  I 

'The  Altar'  from  p.   18  of  the  dated  first  edition  of  The  Temple 

(Mr.  A.  E.  Newton's  copy)     .....     To  face  p.  26 

Title-page  of 'A  Priest  to  the  Temple*  in  Herberts  Remains,  1652    .    ^.223 

Title-page  of 'Outlandish  Proverbs'  in  Witts  Recreations,  1640  (the 
Bodleian  copy,  in  which  the  words  'By  Mr.  G.//.'  are  obliterated 
by  hand)  .......  To  face  p.  320 

Tide-page  of  Oratio  Principis  Caroli  Re  di  turn  cele  brans,  1623  To  face  p.  444 


ABBREVIATIONS 

USED  IN  FOOTNOTES  AND  COMMENTARY 

B  =  MS.  Tanner  307  in  the  Bodleian  Library  (see  p.  1). 

W—  MS.  Jones  B  62  in  Dr.  Williams's  Library  (see  p.  Hi). 

A.V.  =  The  Holy  Bible:  an  exact  reprint  in  roman  type  of  the  Authorized 

Version  of  1611.  Oxford,  1911. 

B.C.P.  =  The  Book  of  Common  Prayer.   R.  Barker,  London,  1611. 
B.M.  =  The  British  Museum. 
Bodl.  =  The  Bodleian  Library,  Oxford. 
D.N.B.  =  The  Dictionary  of  National  Biography. 
Gibson  =  The  Temple,  ed.  E.  C.  S.  Gibson,    and  edn.    1905. 
Grosart  =  The   Complete   Works  of  George  Herbert,   ed.   A.   B.   Grosart. 

3  vols.   1874. 
Hall  =  'The  Text  of  George  Herbert',  by  Bernard  G.  Hall,  in  The  Times 

Literary  Supplement,  26  Oct.  1933. 
O.E.D.  =  The  Oxford  English  Dictionary.    1933. 
Onions  =  A  Shakespeare  Glossary,  by  C.  T.  Onions.    1911. 
Palmer  =  The  English  Works  of  George  Herbert,  ed.  G.  H.  Palmer.    3  vols. 

3rd  edn.    1915. 
Pickering=  The  Works  of  George  Herbert.   Vol.  i,  Remains,  1836;  vol.  ii, 

Poems,  1835. 

Walton  =  'Life  of  Herbert'  in  Lives,  1670. 

Willmott  =  The  Works  of  George  Herbert,  ed.  R.  A.  Willmott.    1854. 
conj.  =  conjectural  emendation. 

corr.  to  =  corrected  in  the  MS.  by  the  original  copyist. 
corr.  by  2nd  hand  to  =  corrected  in  the  MS.  by  a  hand  other  than  that  of  the 

original  copyist. 
om.  =  omitted. 

The  editions  of  The  Temple  from  1633  to  ^09  are  cited  by  the  year  of 
publication,  the  2nd  edition,  issued  in  the  same  year  as  the  ist,  being  cited 
as  1633*,  and  the  *seventh  Edition'  without  imprint  as  undated  yth  edn.  The 
edition  of  1695,  using  the  sheets  of  1674  without  alteration,  is  ignored.  Such 
a  description  as  1638-  is  used  to  imply  that  a  reading  first  adopted  in  1638 
was  retained  in  subsequent  editions  of  the  seventeenth  century,  and  1638-60 
implies  that  a  reading  first  adopted  in  1638  kept  its  place  in  all  editions  up 
to  and  including  that  of  1660. 

For  works  other  than  The  Temple  the  MS.  or  printed  book  used  as  the. basis 
of  the  text  is  named  first  in  the  footnotes,  and  all  deviations  from  it  are  noted. 
Other  MSS.  and  printed  books  containing  the  text  are  separately  named  in 
the  appropriate  footnotes. 


INTRODUCTION 

i.  Biography 

GEORGE  HERBERT,  the  fifth  son  of  Richard  and 
Magdalen  Herbert,  was  born  on  3  April  1593.  As 
Walton  candidly  admits  that  Herbert,  in  his  earlier  years  at 
Cambridge,  'put  too  great  a  value  on  his  parts  and  parent- 
age', something  must  be  said  of  his  ancestry.  The  Her- 
berts, a  family  of  Norman  descent,  had  by  1210  taken  root 
in  Wales  and  by  the  beginning  of  the  fifteenth  century, 
through  intermarriage  with  leading  Welsh  families  and  by 
favour  of  the  Crown,  had  become  the  most  conspicuous 
Border  family.  George's  eldest  brother  Edward  describes 
their  great-grandfather,  Sir  Richard,  a  nephew  of  the  first 
Herbert  to  become  earl  of  Pembroke,  as  'steward,  in  the 
time  of  King  Henry  the  Eighth,  of  the  lordships  and 
marches  of  North  Wales,  East  Wales,  and  Cardiganshire'.1 
He  states  that  Sir  Richard  and  their  grandfather  Edward, 
who  died  a  few  weeks  after  George  was  born,  'lived  in  Mont- 
gomery Castle',  an  ancient  Border  fortress  of  which  the 
Herberts  were  hereditary  governors,  but  that  'my  grand- 
father erected  in  his  age'  another  house,  Blackhall,  'a  low 
building,  but  of  great  capacity',2  which  is  believed  to  have 
been  in  the  north-east  part  of  the  town.  Oley  and  Walton 
state  that  George  Herbert  was  born  in  the  Castle,  and 
certainly  it  continued  to  be  habitable  until  its  demolition 
by  the  Parliamentarians  in  1 649,  and  was  intermittently  the 
residence  of  George's  brother  Edward  from  the  age  of  i8,3 
but  the  more  commodious  Elizabethan  house  may  have  been 
the  birthplace  of  George;  it  is  significant  that  a  marginal 
note  printed  in  Donne's  sermon  commemorating  Herbert's 
mother  describes  her  husband  as  'Rich.  Herbert  of  Blache- 
hall  in  Montgomery,  Esqu* 

The  painted  effigies   of  Herbert's   parents   are  on   the 
splendid     Renaissance    tomb    in     Montgomery    Church. 

1  Lord  Herbert  of  Cherbury,  Autobiography,  ed.  Sidney  Lee,  1906,  p.  5. 

2  Ibid.  p.  4.  3  Ibid.  p.  23. 


xxii  INTRODUCTION 

Richard  Herbert  is  described  by  his  son  Edward,1  who  was 
himself  later  known  as  'the  black  Lord  Herbert',  as  'black- 
haired  and  bearded,  as  all  my  ancestors  of  his  side  are 
said  to  have  been',  handsome  but  of  'somewhat  stern 
look',  a  terror  to  evil-doers,  yet  one  to  whom  even  his 
enemies  could  appeal  successfully  for  justice;  though  a  man 
of  affairs,  he  had  a  good  knowledge  of  Latin  and  history. 
But,  as  he  was  buried  on  15  October  1596,  when  his  son 
George  was  aged  only  three  years  and  a  half,  the  influence  of 
home  upon  his  younger  children  belongs  almost  wholly  to 
his  gifted  wife. 

Magdalen,  daughter  of  Sir  Richard  Newport  of  High 
Ercall  and  Eyton,  reputed  to  be  the  largest  landowner  in 
Shropshire,  was  left  a  widow  with  seven  sons  (including 
William,  born  posthumously)  and  three  daughters,  ''lobs 
number  and  lobs  distribution  (as  shee  her  selfe  would 
very  often  remember)'.2  Donne  knew  her  well  for  over 
twenty  years,  and  probably  as  early  as  1 6o43  addressed  a 
verse-letter  to  her.  On  St.  Mary  Magdalen's  Day  1607  he 
sent  her  his  'La  Corona'  sonnets,  together  with  a  sonnet 
addressed  to  herself  and  a  covering  letter.4  Sir  Herbert 
Grierson  suggests*  that  it  was  perhaps  shortly  before  her 
second  marriage  at  about  the  age  of  40  to  Sir  John  Danvers 
in  the  early  spring  of  1608/9  that  Donne  daringly  began 
'The  Autumnall'  with  the  lines: 

No  Spring^  nor  Summer  Beauty  hath  such  grace, 
As  I  have  seen  in  one  Autumnal  I  face. 

Besides  such  complimentary  verse,  there  are  two  full- 
length  descriptions  of  Magdalen  Herbert's  character  and 
manner  of  life,  in  Donne's  sermon  at  her  'month's  mind'  and 
in  the  long  Latin  poem  which  stands  second  in  George 
Herbert's  collection  of  elegies  appended  to  the  sermon. 
Even  when  allowance  is  made  for  the  occasion  and  for 
heightened  feeling,  the  two  accounts  corroborate  one  an- 
other closely  and  record  authentic  traits.  Donne  describes 

1  Lord  Herbert  of  Cherbury,  op.  cit.  pp.  2-3. 

2  J.  Donne,  A  Sermon  of  Commemoration  of  the  Lady  DXuers  (1627),  p.  139. 

3  The  Poems  of  John  Donne,  ed.  H.  J.  C.  Grierson,  ii.  132. 

4  Ibid.  ii.  228-9.  s  Ibid.  ii.  62-3. 


BIOGRAPHY  xxiii 

her  high  intelligence  and  'sharpness  of  wit',  as  well  as 
her  devotion  to  the  Scriptures  and  the  services  of  the 
Church:  'the  wit  of  our  time  is  profaneness;  nevertheless  > 
she  that  loved  that  hated  this';  'her  house  was  a  court  in  the 
conversation  of  the  best'.  He  mentions  also  her  unremit- 
ting care  of  the  household  and  her  lavish  charity,  especially 
during  'the  late  heavy  visitation'  of  the  plague  in  1625, 
when  Donne  himself  found  refuge  in  her  house  at  Chelsea. 
George  Herbert  describes  the  orderliness  of  her  life,  in 
which  everything  had  its  place  and  its  due  attention — the 
family  and  household,  the  garden,  her  neighbours,  her  care 
for  the  needy  and  the  sick,  the  offices  of  religion.  He  tells 
too  of  her  love  of  music,  her  embroidery,  her  exquisite 
penmanship  (for  which  he  was  himself  distinguished),  her 
pleasant  and  witty  talk,  her  correspondence  with  men  of 
letters.  He  calls  her  'severa  parens',1  but  he  says  that  to 
her  he  owes  his  love  of  good  letters,2  and  as  well  his  second 
birth  :3 

Per  te  nascor  in  hunc  globum, 
Exemploque  tuo  nascor  in  alterum: 

Bis  tu  mater  eras  mihi. 

There  is  much  evidence  to  support  Donne's  assertion 
that,  on  the  death  of  her  husband,  Mrs.  Herbert  'proposed 
to  herself,  as  her  principal  care,  the  education  of  her  children'. 
Edward  had  already  matriculated  at  Oxford  as  a  gentleman- 
commoner  of  University  College  in  May  1596  and  in 
February  1598/9  he  married  at  Eyton  a  cousin,  Mary 
Herbert.  Magdalen  Herbert,  after  living  for  a  while  with 
her  widowed  mother,  Lady  Newport,  at  Eyton,  took  a 
house  at  Oxford  for  herself  and  the  younger  children  and  the 
married  pair.4  The  next  move  was  to  London,  where  Mrs. 
Herbert  again  'took  a  house*.  The  young  children  had  a 
tutor  until  George  was  'about  the  age  of  twelve  years' 
when  or  'not  long  after'  (Walton)  he  was  sent  to  West- 
minster School.  The  school  records  give  no  date  of  his 
admission,  but,  if  Walton  is  right  about  his  age  at  the  time, 
it  would  be  in  1605.  Many  writers  have  been  tempted  to 

1  Memoriae  Matris  Sacrum,  xiii.  2.  *  Ibid.  ii.  61-5. 

3  Ibid.  iv.  13-15.  4  Lord  Herbert  of  Cherbury,  op.  cit.  p.  23. 


xxiv  INTRODUCTION 

infer  that  this  year  began  Herbert's  acquaintance  with 
Lancelot  Andrewes,  who,  as  dean  of  Westminster,  took 
much  interest  in  the  more  promising  boys.  Bishop  John 
Racket  gratefully  records  that  Andrewes  'was  the  first 
that  planted  me  in  my  tender  Studies';  but,  as  he  was 
seven  months  older  than  Herbert,  he  may  have  entered 
the  school  earlier.  In  Walton's  account,  Mrs.  Herbert  com- 
mitted her  son  to  the  care  of  Dr.  Neile,  who  was  installed 
as  dean  on  5  November  1 605  (the  day  of  the  discovery  of 
the  Gunpowder  Plot),  Andrewes  having  vacated  the  deanery 
on  becoming  bishop  of  Chichester. 

It  is  probable  that  for  his  first  school  year  George  Herbert 
continued  to  live  at  home,  especially  as  Mrs.  Herbert's 
house  was  'near  Charing  Cross'  when  her  son  Edward 
visited  her  in  1605.  After  one  year  in  the,  school  he 
was  eligible  for  nomination  as  a  King's  Scholar,  which 
involved  residence  in  the  school.  The  reputation  of  West- 
minster at  the  universities  for  classical  scholarship  stood 
higher  than  that  of  other  schools,  and  Herbert  had  the 
best  opportunities  of  laying  the  foundation  of  his  knowledge 
of  Latin  and  Greek.  He  would  also  have  practice  in  writing 
such  Latin  epigrams  on  sacred  the  nes  as  he  was  afterwards 
to  write  at  Cambridge,  since  it  was  in  1630  and  probably 
earlier  a  regular  employment  of  King's  Scholars  on  Sunday 
afternoons  to  write  'verses  upon  the  preacher's  sermon  or 
the  epistle  and  gospell',1  just  as  Crashaw  had  similar 
practice  a  few  years  later  at  Charterhouse.  It  may  even 
be  that  Herbert  began  at  school  his  answers  to  Andrew 
Melville's  Anti-Tami-Cami-Categoria^  which,  according  to 
Walton,  was  'brought  into  Westminster-School,  where  Mr. 
George  Herbert  then,  and  often  after,  made  such  answers',2 
but  this  reference  to  Westminster  is  absent  from  Walton's 
first  edition  (i  670).  At  the  .election  of  Westminster  Scholars 
to  Christ  Church,  Oxford,  and  Trinity  College,  Cambridge, 
in  1608,  Henry  King  was  among  those  elected  to  Christ 
Church,  and  Hacket  and  Herbert  among  those  elected  to 
Trinity.  Richard  Ireland,  who  had  succeeded  William 

1  Lusus  Alteri  Westmonasterienses  (1863),  p.  331. 


BIOGRAPHY  xxv 

Camden  as  headmaster  in  1598,  said,  at  parting,  to  Hacket 
and  Herbert  that 

he  expected  to  have  credit  by  them  two  at  the  University ',  or  would 
never  hope  for  it  afterwards  by  any  while  he  lived:  and  added  withal, 
that  he  need  give  them  no  counsel  to  follow  their  Books,  but  rather 
to  study  moderately,  and  use  exercise;  their  parts  being  so  good,  that 
if  they  were  careful  not  to  impair  their  health  with  too  much  study, 
they  would  not  fail  to  arrive  at  the  top  of  learning  in  any  Art  or 
Science. 1 

'Georgius  Harbert'  (a  spelling  often  found,  and  probably 
corresponding  to  the  contemporary  pronunciation)  was 
matriculated,  first  of  the  pensioners  of  Trinity  College,  on 
1 8  December  1609.  Another  who  entered  Trinity  from 
Westminster  in  that  academic  year  was  Charles  Chauncy, 
the  future  second  President  of  Harvard  College.  For  the 
ensuing  New  Year's  Day  Herbert  sent  his  mother  two 
sonnets  avowing  his  dedication  to  sacred  poetry.  From  this 
early  resolve  he  was  never  to  retreat,  although  at  times  he 
drew  back  from  the  project  of  taking  holy  orders,  which  his 
discerning  mother  had  early  implanted  in  his  mind.  Apart 
from  some  complimentary  verses  to  Bacon  and  other  public 
personages,  he  wrote  on  religious  themes  only,  whether  in 
Latin  or  English,  and  Gosse  has  no  warrant  for  asserting2 
that  Herbert  destroyed  his  'amatory  verse'  when  at  last  he 
entered  the  ministry.  The  sonnets  have  the  inevitable  faults 
of  immaturity;  he  was  not  yet  seventeen.  They  are  clearly 
imitative  of  Sir  Philip  Sidney;  but,  both  in  theme  and 
manner,  they  already  suggest  the  later  Herbert,  especially 
in  the  effective  close  of  the  second  sonnet.  In  the  fragment, 
which  alone  remains  of  the  accompanying  letter,  there  is  an 
allusion  to  'my  late  Ague',  the  first  of  many  references  in  his 
letters  and  poems  to  the  ill  health  which  dogged  him 
throughout  his  short  life,  and  of  which  his  headmaster  had 
warned  him.  His  first  appearance  in  print  was  shortly 
before  taking  the  B.A.  degree,  when  he  contributed  two 
Latin  poems  to  the  Cambridge  volume  of  1612  com- 
memorating the  death  of  Prince  Henry,  Herbert's  exact 

J  J.  Racket,  A  Century  of  Sermons  (1675):  Life  by  T.  Plume,  p.  v. 
*  Life  and  Letters  of  Donne  >  ii.  346. 


xxvi  INTRODUCTION 

contemporary.  In  the  Ordo  Senioritatis  of  1612/13  his 
name  stood  second,  but  the  high  position  was  in  those  days 
often  accorded  as  much  for  aristocratic  connexion  as  for 
intellectual  distinction,1  He  was  elected  a  minor  fellow  of 
Trinity  on  3  October  1614  and  major  fellow  on  15  March 
1615/16,  and  in  1616  proceeded  to  the  masters  degree. 
Among  the  fellows  of  Trinity  with  whom  he  was  intimate 
were  Herbert  Thorndyke  ('Thorndick  nostrum'2),  Robert 
Creighton,  also  of  Westminster  School,  who  succeeded 
Herbert  as  Orator,  and  Henry  Fairfax,  son  of  the  first 
Lord  Fairfax,  who  was  'familiarly  acquainted'  with  him; 
'their  dispositions  were  much  alike,  and  both  were  exemplary 
for  learning  and  piety'.3  Thomas  Nevile,  who  built  the  New 
Court  of  Trinity,  was  Master  till  his  death  in  1615,  and  was 
followed  for  ten  years  by  John  Richardson. 

For  the  first  few  years  after  taking  his  first  degree  Herbert 
was  free,  so  far  as  his  health  allowed,  to  pursue  his  studies 
in  classics  and  divinity,  except  for  such  small  amount  of 
teaching  as  was  involved  in  his  holding  a  minor  college 
office,  that  of  Sublector  quartae  classis,  from  2  October 
1617.  He  was  free  also  to  exercise  his  gift  for  Latin  and 
English  verse.  We  cannot  safely  assign  any  English  verse 
to  these  Cambridge  years,  though  it  is  likely  enough  that 
he  began  'The  Church-porch'  and  wrote  early  drafts  of 
poems  which  eventually  found  a  place  in  The  Temple.  There 
have  survived  no  less  than  nine  letters  at  dates  from  shortly 
before  his  25th  birthday  till  he  was  approaching  the  age  of 
27.  Six  of  them  are  to  his  stepfather,  Sir  John  Danvers,  who 
seems  always  to  have  treated  him  generously,  and  one  each 
to  his  favourite  brother  Henry,  his  first  cousin  Sir  Robert 
Harley  and  a  sick  sister,  Elizabeth,  Lady  Johnes.  He 
writes  to  Sir  John  on  18  March  1617/18:  'I  want  Books 
extremely :  You  know,  Sir,  how  I  am  now  setting  foot  into 
Divinity,  to  lay  the  platform  of  my  future  life.'4  He  alludes 
to  his  having  been  'sick  last  Vacation',  and  hardly  yet 
recovered;  his  ill  health  adds  to  his  expenses,  as  he  must 

1  J.  A.  Venn,  Alumni  Cantabrigienses,  I.  vii.  a  Epistola  XVII. 

3  The  Fairfax  Correspondence,  ed.  G.  W.  Johnson  (1848),  i.  64. 
*  Letter  III. 


BIOGRAPHY  xxvii 

supplement  the  Lenten  fare  in  the  college  hall  and  ride  to 
Newmarket  'and  there  lie  a  day  or  two  for  fresh  Air', 
rather  than  that  he  should  incur  greater  expense  by  falling 
'absolutely  sick1.  His  brother  Henry,  who  spent  the  year 
1 6 1 8  in  Paris,  sent  him  a  parcel  of  books,  'which  were  not 
to  be  got  in  England\  and,  partly  to  pay  for  similar  needs, 
George  asks  Sir  John  if  his  annuity  may  be  doubled  until 
he  shall  have  'enter'd  into  a  Benefice'.1  What  Walton  calls 
'his  gentile  humour  for  Cloaths'  must  also  have  added  to 
his  expenses.  His  principal  recreation  was  music;  according 
to  Aubrey,  'he  had  a  very  good  hand  on  the  lute,  and  sett 
his  own  lyricks  or  sacred  poems'.2 

On  St.  Barnabas'  Day  or  its  eve  in  1618  Herbert  was 
appointed  to  his  first  university  office  as  Praelector  or  Reader 
in  Rhetoric  on  the  foundation  of  Sir  Robert  Rede.  The 
'Barnaby'  lecturers  (there  were  four  of  them — in  mathe- 
matics, philosophy,  rhetoric,  and  logic)  were  required  to 
lecture  four  or  five  mornings  a  week.  The  lecturer  in 
Rhetoric  was  to  expound  in  English,  for  the  special  benefit 
of  first-year  students,  such  authors  as  Cicero  or  Quintilian. 
The  only  lectures  at  which  Sir  Symonds  D'Ewes  expressly 
mentions  his  attendance  as  an  undergraduate  were  'Mr. 
Downes  his  publike  Greeke  lectures  &  Mr.  Harberts 
publike  rhetoricke  lectures  in  the  Uniuersitie'.3  Hacket 
comments  severely  on  his  schoolfellow's  choice  of  a  subject: 

Mr.  George  Herbert  being  Praelector  in  the  Rhetorique  School  in 
Cambridge  anno  1618  Pass'd  by  those  fluent  Orators,  that  Domin- 
eered in  the  Pulpits  of  Athens  and  Rome^  and  insisted  to  Read  upon 
an  Oration  of  King  James^  which  he  Analysed,  shew'd  the  con- 
cinnity  of  the  Parts,  the  propriety  of  the  Phrase,  the  height  and 
Power  of  it  to  move  Affections,  the  Style  utterly  unknown  to  the 
Ancients,  who  could  not  conceive  what  Kingly  Eloquence  was,  in 
respect  of  which,  those  noted  Demagogi  were  but  Hirelings,  and 
Triobulary  Rhetoricians.* 

It  was,  indeed,  a  presage  of  what  Herbert  might  do  as 
Public  Orator  of  the  university,  an  office  to  which  he  was 

*  Letter  V.  *  J.  Aubrey,  Brief  Lives,  ed.  A.  Clark,  i.  310. 

3  Autobiography,  ed.  J.  O.  Halliwell  (1845),  i.  121,  anno  1618. 

4  Scrinia  Reserata  (1693),  i.  175. 


xxviii  INTRODUCTION 

aspiring  before  his  year's  duty  as  Praelector  was  ended.  He 
had  already  acted  at  least  once  for  the  Orator  when  he  wrote 
a  Latin  letter  of  congratulation  in  the  name  of  the  university 
to  Buckingham  on  his  being  created  marquis  on  i  January 
1617/18.  Writing  to  Sir  John  Danvers  in  September  1618, 
he  announces  that  soon  after  Michaelmas  he  is  'to  make  an 
Oration  to  the  whole  University  of  an  hour  long  in  Latin*  \l 
and,  as  no  doubt  he  was  expecting,  a  Grace  was  passed  by 
the  Senate  on  21  October  giving  the  Orator,  Sir  Francis 
Nethersole,  leave  of  absence  on  the  king's  business  abroad 
and  appointing  'Georgius  Harbert  Trinitatis'  his  deputy. 
Nethersole,  like  his  predecessor  Sir  Robert  Naunton, 
found  the  Oratorship,  with  its  opportunities  of  approach 
to  the  king  and  other  influential  persons,  a  stepping-stone 
to  a  career  as  a  secretary  of  state.  There  can  be  little  doubt 
that  Herbert  also  for  a  while  cherished  the  same  ambition. 
Already,  in  September  1618,  he  guessed,  or  perhaps  knew 
for  certain,  that  Nethersole  intended  soon  to  relinquish  the 
office  altogether,  and  he  began  at  once  to  make  interest  for 
the  succession.  He  does  not,  it  is  true,  hint  to  Danvers 
that  he  may  one  day  seek  a  secular  career;  he  urges  only 
that  the  Orator's  is  'the  finest  place  in  the  University',  for 
he  'writes  all  the  University  Letters,  makes  all  the  Orations, 
be  it  to  King,  Prince,  or  whatever  comes  to  the  University', 
sits  above  the  Proctors  and  enjoys  'such  like  Gaynesses, 
which  will  please  a  young  man  well'.2  And  when  he  hears 
Nethersole's  comment  that  'this  place  being  civil  may  divert 
me  too  much  from  Divinity,  at  which,  not  without  cause, 
he  thinks,  I  aim',  he  makes  the  too  facile  reply  that  he  sees 
'no  such  earthiness'  in  this  dignity  'but  it  may  very  well 
be  joined  with  Heaven'.^  It  is  true,  also,  that  Herbert's 
successor  as  Orator,  Dr.  Robert  Creighton,  a  sober  divine, 
had  no  political  ambitions  and  ended  his  exemplary  life  as 
bishop  of  Bath  and  Wells.  Yet  for  the  time  being  ambition 
had  the  better  of  Herbert  and  he  used  every  influence  to 
secure  the  post  of  vantage.  It  rested  with  the  heads  of 
colleges  to  nominate  two  persons  between  whom  the 
Senate  must  make  its  choice.  Herbert  was  eager  to  'work 

1  Letter  \ll.  2  ibid.  3  Letter  VIII. 


BIOGRAPHY  xxix 

the  heads'  to  his  purpose,  while  his  stepfather  was  securing 
the  support  of  other  Cambridge  men  of  influence.  On 
Friday  21  January  1619/20  he  was  duly  elected  in  the 
Senate  House,  put  on  the  Orator's  habit,  received  the 
Orator's  book  and  lamp,  and  took  his  place  next  to  the 
Doctors.1 

When,  a  little  over  seven  years  later,  Herbert  was  about 
to  relinquish  the  office,  he  gave  admirable  counsel  to  his 
successor  on  the  art  of  writing  and  speaking  in  the  name  of 
the  university  and  on  subordinating  his  personal  opinions,2 
and  he  may  fairly  be  said  to  have  carried  out  his  precepts. 
He  was  well  fitted,  as  he  knew,  to  'trade  in  courtesies  and 
wit';  and,  if  some  of  the  compliments  which  he  paid  to 
distinguished  men  were  extravagant,  it  was  the  interest  of 
the  university  to  please  them.  It  was  not  the  Orator's 
business  to  select  the  men  whom  the  university  was  to 
honour,  but  to  honour  those  whom  it  selected.  In  the  first 
year  of  his  appointment  Herbert  showed  himself  very- 
active,  there  being  no  less  than  thirteen  letters  written  by 
him  between  May  1620  and  the  following  February.  As  it 
happened,  the  first  letter3  which  he  wrote  as  Orator  was  to 
King  James,  thanking  him  for  the  gift  of  a  copy  of  his 
Opera  Lafina^  other  kings,  he  writes,  have  given  books, 
but  none  before  had  given  his  own  book.  Appended  to  the 
letter  is  an  epigram  asserting  that,  if  visitors  to  Cambridge 
look  in  vain  for  a  library  like  the  Vatican  or  the  Bodleian, 
Cambridge  can  answer  that  the  king's  book  is  a  library  in 
itself;  this  was  too  insincere  to  take  in  even  the  vain  king 
himself,  but  it  would  amuse  him.  Wholly  sincere,  as  is 
clear  from  much  other  evidence,  was  Herbert's  praise  of 
James's  pacific  policy.  In  the  year  1623  he  delivered  three 
orations,  the  first  and  third  of  which  were  printed  at  the 
time;  the  second  is  printed  here  for  the  first  time. 

After  a  letter  dated  8  October  1621  there  are  no  further 
entries  in  the  Orator's  Book  until  after  Herbert  had  resigned 
in  1627/8.  It  is  at  least  doubtful  if  he  was  much  or  at  all  in 

1  H.  Gunning,  Cere monies  observed  in  the  Senate  House,  pp.  239-41. 

2  Epistola  XVII.  3  Epistola  III. 

4  Not  the  Basilikon  Doron  only,  as  Walton  and  others  have  stated. 


xxx  INTRODUCTION 

Cambridge  after  the  summer  of  1624.  According  to 
Walton,  he  was  sitting  loose  to  Cambridge  and  fastening 
his  hopes  on  the  Court  and  the  public  service.  On  1 1  June 
1624  he  obtained  a  Grace  giving  him  six  months'  leave  of 
absence  'on  account  of  many  businesses  away';  probably 
such  leave  was  extended,  as  there  is  no  record  of  his  taking 
any  further  part  in  Cambridge  business.  In  the  university 
commemoration  of  James  Fs  death  in  1625  'Mr.  Thorndike 
then  Deputy  Orator  did  make  an  Oration';  Herbert 
contributed  no  verses  to  the  official  collections  on  James's 
death  and  Charles's  marriage.  There  is,  however,  something 
chivalrous  in  the  prominent  part  taken  by  Herbert  in  the 
volume  of  Cambridge  verses  commemorating  his  old  friend 
Bacon  upon  his  death  in  1626.  The  university  was  perhaps 
shy  of  paying  honour  to  the  disgraced  statesman;  the 
book  was  printed  in  London  and  without  any  contribution 
from  the  Vice-Chancellor  or  other  dignitaries  except  the 
Orator  and  the  Provost  of  King's,  but  it  included  verses  from 
ten  members  of  Trinity,  seven  of  whom  had  been  at  West- 
minster School;  it  looks  as  if  Herbert  had  helped  to  collect 
this  team  of  writers,  although  Bacon's  chaplain,  Rawley,  was 
the  editor.  Herbert's  last  appearance  as  Orator,  so  far  as  is 
now  known,  was  at  the  installation  of  the  duke  of  Bucking- 
ham as  Chancellor  of  Cambridge  at  York  House  on  13 
July  1626,  when  'the  orator'1  made  a  Latin  speech,  which, 
however,  is  no  longer  extant.  According  to  Walton,  Herbert 
retained  the  Oratorship  as  long  as  he  did  at  the  wish  of  his 
mother,  and  certainly  it  was  only  a  few  months  after  her 
death  in  June  1627  that  he  resigned.  By  that  time,  as  the 
following  facts  will  show,  he  had  dismissed  his  thoughts  of 
a  secular  career. 

It  was  Walton's  view  that  'all  Mr.  Herbert's  Court- 
hopes'  died  with  the  death  in  rapid  succession  during  the 
years  1624  and  1625  of  his  patrons,  the  duke  of  Richmond, 
the  marquis  of  Hamilton,  and  King  James;  the  lack  of  their 
support  may  well  have  served  to  check  his  plans  and  to 
make  him  reconsider  his  future,  though  it  is  difficult  to 

1  Mede's  account,  printed  in  J.  B.  Mullinger,  The  University  of  Cambridge, 
iii.  672-3. 


BIOGRAPHY  xxxi 

suppose  that  all  such  chances  were  gone  for  a  man  of 
suitable  gifts  and  personality  who  still  had  influential 
friends  and  kinsmen.  For  a  while  after  the  king's  death  on 
27  March  1625,  he  lived  a  retired  life  with  an  unidentified 
'Friend  in  Kent',  and  upon  his  return  to  London  announced 
'his  resolution  to  enter  into  Sacred  Orders'.1  In  the  latter 
months  of  that  year  Donne  was  sheltering  from  the  plague 
in  Sir  John  Danvers's  house  at  Chelsea,  and,  in  a  letter  to 
Sir  Henry  Goodyer  dated  21  December  1625,  he  writes, 
'Mr.  George  Herbert  is  here1.2  We  may  assume  that  Donne, 
as  well  as  Lady  Danvers,  confirmed  Herbert  in  his  resolution. 
The  date  and  place  of  his  ordination  as  deacon  have  not 
been  discovered,  but  the  Lincoln  Chapter  Acts  describe 
him  as  deacon  when  he  was  instituted  by  proxy  at  Lincoln 
on  5  July  1626  into  'the  canonry  and  prebend  of  Leighton 
Ecclesia  founded  in  the  said  cathedral  church'.3  This 
appointment  did  not,  indeed,  commit  him  to  parochial  life. 
What  Oley  calls  'the  corps  of  the  Prebend',  that  is,  the 
landed  property  which  endowed  it,  was  at  Leighton  Broms- 
wold  in  Huntingdonshire,  but  the  prebendary  had  no  obliga- 
tion of  residence  or  cure  of  souls,  as  that  parish  had  its 
own  vicar.4  The  prebend  was  a  sinecure  except  for  the  duty 
of  preaching  once  a  year  in  the  cathedral  church,  and  even 
this  could  be  discharged  by  a  paid  deputy.  A  preaching 
list  for  1629,  in  the  hand  of  a  later  dean,  Michael  Hony- 
wood,  has  survived  with  the  entry:  'Dom.  Pentecost. 
Leighton  Ecclesia.  Georgius  Herbert.  '*  John  Williams, 
bishop  of  Lincoln,  who  appointed  Herbert  to  the  Lincoln 
prebend,  had  already  eighteen  months  before  procured  him 
another  small  sinecure,  a  portion  of  the  church  of  Llandinam, 
Montgomeryshire.6  Herbert  was  a  comportioner,  that  is, 
one  of  two  holding  the  rectory  of  Llandinam,  from  6 

1  Walton,  Lives  (1670),  'Life  of  Herbert',  p.  31. 
*  Gosse,  Life  and  Letters  of  Donne,  ii.  227. 

3  Lincoln  Chapter  Acts,  A.  Hi.  9.    The  document  of  institution  is  printed  in 
J.  J.  Daniell,  Life  of  George  Herbert  (1902),  p.  103. 

4  The  Ferrar  Papers,  ed.  B.  Blackstone  (1938),  p.  58. 

5  Lincoln  Cathedral  Muniments,  D.  vi.  28. 

6  A.I.  Pryce,  The  Diocese  of  Bangor  in  the  Sixteenth  Century  (1923),  pp.  41,  86 
and  letter  of  H.  Ince  Anderton  to  The  Titnes  Literary  Supplement  of  9  March  1933. 


xxxii  INTRODUCTION 

December  1624  until  his  death.  He  may  in  1625  or  1626 
have  been  ordained  on  this  title,  as  his  immediate  predecessor 
was,1  although  the  sinecure  had  sometimes  been  held  by  a  lay- 
man. Walton  states  that  James  I  gave  Herbert  a  sinecure 
'which  fell  into  His  Majesties  disposal,  I  think,  by  the  death  of 
the  Bishop  of  St.  Asaph.  It  was  the  same,  that  Queen  Elizabeth 
had  formerly  given  to  her  Favourite  Sir  Philip  Sidney.'2 
Grosart3  identified  this  with  the  sinecure  rectory  of  Whit- 
ford,  Flintshire,  which  Sidney  held  for  a  few  months,  but 
there  seems  to  be  no  room  for  Herbert  in  the  list  of  its 
rectors.  Archdeacon  D.  R.  Thomas  in  the  first  edition 
(1874)  of  his  History  of  the  Diocese  of  St.  Asaph  gave  a 
complete  list  of  rectors  without  Herbert;  but  in  his  second 
edition  (1908-13)  he  inserted  Herbert's  name  against  the 
year  1629,  though  apparently  without  any  warrant  except 
Grosart's  inference  from  Walton's  hesitating  statement  ('I 
think'),  which  did  not  mention  Whitford.4 

Though  Herbert's  ordination  in  or  before  1626  did  not 
commit  him  to  parochial  life,  it  debarred  him  from  civil 
employment.  He  had  counted  the  cost;  Barnabas  Oley  said 
that  he  had  'heard  sober  men  censure  him  as  a  man  that  did 
not  manage  his  brave  parts  to  his  best  advantage  and  prefer- 
ment, but  lost  himself  in  an  humble  way;  That  was  the 
phrase,  I  well  remember  it'.s  If  Herbert  hung  back  from 
the  further  step,  it  was  now  less  from  ambition  than  from 
a  sense  of  unworthiness,  as  he  reveals  in  'Aaron'  and  'The 
Priesthood',  and  also  from  his  continued  ill  health.  One 
reason  for  his  leaving  the  fenny  district  of  Cambridge, 
according  to  Walton,  was  that  'he  had  a  body  apt  to  a 
Consumption,  and  to  Fevers^  and  other  infirmities  which  he 

1  A.  I,  Pryce,  op.  cit.  p.  72. 

2  Lives,  p.  28.  3   Works  of  Herbert  (1874),  >»  P-  K- 

4  Grosart  is  wrong  in  stating  that  Herbert  succeeded  Bishop  Parry  of  St.  Asaph 
at  his  death  on  26  Sept.  1623;  Parry  was  never  rector  of  Whitford,  and  the  rectory 
was  not  vacant  till  1624,  when  Dr.  Robert  King  was  appointed.  Thomas  could 
apparently  find  room  for  Herbert  only  by  supposing  that  King  resigned  just 
before  the  see  next  became  vacant  by  the  death  of  Bishop  Hanmer  on  23  June 
1629,  and  that  sede  vacante  Charles  I  then  appointed  Herbert:  Hanmer 's  suc- 
cessor in  the  see,  John  Owen,  on  15  Sept.  1629,  five  days  before  his  consecration, 
obtained  a  grant  from  the  Crown  to  hold  Whitford  and  other  benefices  in  com- 
mendam.  5  Herbert's  Remains,  sig.  a  nv. 


BIOGRAPHY  xxxiii 

judg'd  w^re  increased  by  his  Studies';  'About  the  year  1629 
and  the  34th  of  his  Age,  Mr.  Herbert  was  seized  with  a 
sharp  Quotidian  Ague^  and  thought  to  remove  it  by  the 
change  of  Air/1  He  entered  his  34th  year  in  April  1626, 
and  we  may  accept  Mr.  Leishman's  suggestion  that  the 
fourth  figure  of  *  1 629*  is  an  inverted  6.  He  went,  therefore, 
in  1626  to  live  with  his  brother  Sir  Henry  at  Woodford, 
Essex,  for  about  a  twelvemonth,  and  there  'cur'd  himself 
of  his  Ague'  by  a  strict  diet,  which,  however,  induced  'a 
disposition  to  Rheums,  and  other  weaknesses,  and  a  sup- 
posed Consumption'.2  His  movements  in  the  next  two 
years  are  difficult  to  trace.  From  the  seventh  poem  in 
memory  of  his  mother,  written  in  the  summer  of  1627,  he 
appears  to  be  living  in  a  country  cottage  (domuncula)  with 
a  luxuriant  flower-garden.  He  has  chosen  a  humble  lot 
(parvam  piamque  semitam)^  but  still  finds  difficulty  in 
reconciling  himself  to  it.  He  is  also  conscious  of  living  an 
ineffective  life,  as  he  confesses  sadly  in  the  two  poems  called 
'Employment'.  To  this  period,  no  doubt,  belong  many  of 
the  poems  in  the  Williams  MS.  which  reflect  his  indecision 
and  discontent.  We  next  find  him  living  with  his  step- 
father's elder  brother,  Henry  Danvers,  earl  of  Danby,  at 
Dauntsey,  near  Chippenham  in  Wiltshire;  Walton  places 
this  before  his  marriage,  but  John  Aubrey  says:  'When 
he  was  maried  he  lived  a  yeare  or  better  at  Dantesey 
house.'4  He  had  sufficiently  recovered  health  to  contem- 
plate marriage  and  admission  to  the  priesthood,  as  his 
mother  had  always  desired.  We  need  not  take  too  seriously 
Walton's  story  of  Danby's  cousin,  Jane  Danvers,  that  from 
mere  hearsay  she  'became  so  much  of  a  Platonick,  as  to  fall 
in  love  with  Mr.  Herbert  unseen',  but,  at  any  rate,  after  a 
very  brief  courtship,  they  were  married  on  5  March  1628/9 
in  the  noble  parish  church  of  Edington,5  built  by  William 

1  Lives,  pp.  28,  35.  2  Ibid.  pp.  35-6. 

3  Memoriae  Matris  Sacrumy  viii.  i.  •*  Aubrey,  op.  cit.  i.  310. 

5  The  Edington  register  is  lost,  but  the  transcript  of  it  in  Salisbury  Diocesan 
Registry  includes  among  'all  Weddings  .  .  .  from  the  25the  of  March  1628  unto 
the  2$the  of  March  1629,  at  Edington  in  Wilts'  this  entry,  following  entries  for 
Oct.  and  Nov.  1628:  'Mr.  George  Herbert  and  Miss  Jane  Danvers  were  maryed 
by  a  licence  procured  from  Sarum  the  5the  of  March  1628.* 


xxxiv  INTRODUCTION 

of  Edington,  the  immediate  predecessor  of  William  of  Wyke- 
ham  in  the  see  of  Winchester.  Aubrey,  a  Wiltshire  man, 
who  had  a  Danvers  for  grandmother,  remarks:  'My  kins- 
woman was  a  handsome  bona  roba  and  ingeniose.'1  Jane's 
father,  Charles  Danvers,  had  died  in  1 626,  but  his  widow  and 
family  continued  to  live  at  Baynton  House  in  the  parish  of 
Edington;  and  here  Arthur  Woodnoth  found  George 
Herbert  and  his  wife  when  he  visited  them  a  year  after 
their  marriage.  The  offer  of  Bemerton  had  just  come,  and 
Walton  tells  of  Herbert  and  Woodnoth  going  to  Wilton 
House,  where  or  at  Salisbury  the  combined  persuasions  of 
King  Charles,  the  earl  of  Pembroke,  and  Bishop  Laud  over- 
came Herbert's  hesitation.  Some  of  the  facts  which  are  ascer- 
tainable  do  not  bear  out  Walton's  account.  The  rectory  had 
become  vacant  by  the  resignation  of  the  non-resident  Dr. 
Walter  Curll  on  his  translation  from  the  see  ctf  Rochester 
to  that  of  Bath  and  Wells.  Although  Bemerton  was  in  the 
gift  of  the  earl  of  Pembroke,  it  fell  for  this  turn  to  the  Crown, 
because  the  king  had  promoted  the  outgoing  rector.  It 
would,  however,  be  customary  for  the  Crown  to  consider 
the  patron's  wish;  and  we  may  accept  Walton's  statement 
that  Pembroke  Requested  the  King  to  bestow  it  upon  his 
Kinsman  George  Herbert*.  It  is  unlikely  that  the  Court  was 
at  Wilton  or  Salisbury,  as  Walton  alleges.  William,  the 
third  earl,  died  suddenly  at  his  London  house  on  10  April 
1630;  the  Court  had  not  gone  to  Wiltshire  in  April  for  his 
burial,  as  has  sometimes  been  suggested,  since  William  was 
not  buried  in  the  family  vault  in  Salisbury  Cathedral  until 
7  May.  Moreover,  there  was  good  cause  for  friction 
between  Laud  and  Philip,  earl  of  Montgomery,  lord 
chamberlain,  who  now  succeeded  his  brother  as  fourth  earl 
of  Pembroke.  On  12  April  Laud  had  been  elected  Chan- 
cellor of  Oxford  by  a  majority  of  only  nine  votes  over 
Pembroke;  'too  hard  for  my  lord  chamberlain',  as  Joseph 
Mede  wrote  on  17  April  to  his  cousin,  Sir  Martin  Stutevile.2 
The  deed  of  presentation  of  the  rectory  to  Herbert  is 

1  Aubrey,  op.  cit.  i.  310,  and  editor's  comment  on  Aubrey's  hostility  to  the 
Herberts,  preface  v-vi. 
*  T.  Birch,  Court  and  Times  of  Charles  7,  ii.  74. 


BIOGRAPHY  xxxv 

dated  from  Westminster,  16  April  i63O.x  He  was  insti- 
tuted at  Salisbury  on  26  April  by  Bishop  Davenant,  who 
had  been  resident  at  Cambridge  during  most  of  the  years 
that  Herbert  spent  there,  and  he  was  inducted  the  same  day 
at  Bemerton  Church,  a  little  more  than  a  mile  from  Salisbury, 
into  the  rectory  of  Fulston  or  Fuggleston  St.  Peter  with 
Bemerton  St.  Andrew.  He  describes  himself  as  deacon  in 
both  of  the  two  extant  documents  which  he  signed  that  day 
in  Salisbury.  On  Sunday  19  September  he  was  ordained 
priest  by  Davenant,  and  among  the  priests  who  joined  in 
the  laying  on  of  hands  was  Humphrey  Henchman,  pre- 
bendary of  Salisbury  and  later  bishop  of  London.  Walton 
had  this  latter  fact  from  the  bishop  of  London  himself,  who 
'tells  me,  He  laid  his  hand  on  Mr.  Herberts  Head^  and 
(alas!}  within  less  than  three  Tears,  lent  his  Shoulder  to  carry 
his  dear  Friend  to  his  Grave9.2 

There  can  have  been  few  external  attractions  to  bring 
Herbert  to  Bemerton.  The  two  churches,  though  old,  are 
small  and  undistinguished :  the  parish  church  of  Fulston  is 
just  outside  the  entrance  to  Wilton  Park,  and  Bemerton,  'a 
pitifull  little  chappell  of  ease1,  as  Aubrey  calls  it,  is  across  the 
road  from  the  rectory.  Both  churches  needed  considerable 
repair  and  the  greater  part  of  the  rectory  had  to  be  rebuilt. 
Herbert  describes  himself,  in  a  letter  to  his  brother  Henry, 
as  'being  more  beggarly  now  than  I  have  been  these  many 
years,  as  having  spent  two  hundred  pounds  in  building; 
which  to  me  that  have  nothing  yett,  is  very  much'.3  He 
maintained  a  curate,  Nathaniel  Bostock,  and  when  his 
sickness  increased,  a  second  curate  of  the  name  of  Hays; 
both  of  them  are  remembered  in  his  will.  He  had  no 
children,  but,  in  spite  of  his  having  far  less  means  than  his 
surviving  brothers,  Edward  and  Henry,  he  made  a  home 
for  two  orphaned  daughters  of  his  sister  Margaret  Vaughan, 
and  when  there  was  a  difficulty  about  providing  for  the 
third  daughter,  she  too  was  brought  to  Bemerton.  Nothing 
can  exceed  the  delicacy  and  good  sense  with  which  he 

1  Rymcr,  Foedera,  xix.  258.  *  Lives,  p.  48. 

3  Letter  XII.  The  value  of  the  living  is  given  in  the  Valor  Ecclesiasticus  of  1536 
as  £24,  but  it  would  have  considerably  appreciated  by  1630. 


xxxvi  INTRODUCTION 

discusses  with  Henry  the  provision  to  be  made  for  their 
nieces.1  Aubrey  states  that  Herbert  was  also  chaplain  to 
Lord  Pembroke.  His  relations  with  that  ill-conditioned 
nobleman  cannot  have  been  easy,  but  it  was  otherwise  with 
the  remarkable  woman  whom  Pembroke  took  for  his 
second  wife  six  weeks  after  Herbert's  institution,  the  Lady 
Anne  Clifford,  widow  of  the  third  earl  of  Dorset.  She  was  ill 
treated  by  Pembroke  and  found  her  chief  solace  in  books, 
until,  on  succeeding  to  the  great  estates  of  the  earls  of 
Cumberland,  she  had  the  opportunity  of  revealing  her 
qualities  as  a  builder  and  administrator.  The  good  under- 
standing between  the  countess  and  her  chaplain  is  shown 
in  the  graceful  letter  which  he  sent  to  her  at  Court  with  'a 
Priests  blessing,  though  it  be  none  of  the  Court-stile'.2 

Herbert's  complete  devotion  to  his  calling,  once  he  had 
accepted  it,  and  his  fitness  for  it,  are  evident,  not  only  from 
the  stories  which  Walton  collected  from  his  own  acqu9:n- 
tance  round  Salisbury,  but  from  earlier  and  more  trust- 
worthy testimony.  'Holy  Mr.  Herbert'  is  no  invention  of 
Izaak  Walton,  writing  thirty-seven  years  after  his  death  and 
without  first-hand  knowledge  ('I  have  only  seen  him'),  but  it 
is  a  contemporary  estimate.  Lord  Herbert  of  Cherbury  says 
of  his  brother:  'His  life  was  most  holy  and  exemplary;  inso- 
much, that  about  Salisbury,  where  he  lived,  beneficed  for 
many  years,  he  was  little  less  than  sainted.'3  Nicholas 
Ferrar,  within  a  few  months  of  Herbert's  death,  described 
his  character  and  manner  of  life  in  the  preface  which  he 
wrote  for  The  Temple.  Contemporary  letters  of  Arthur 
Woodnoth  exhibit  the  same  veneration  for  Herbert's  saintli- 
ness.  The  letters  which  Herbert  wrote  from  Bemerton  show 
how  far  he  had  travelled  since  his  Cambridge  days;  they 
manifest  an  achieved  character  of  humility,  tenderness, 
moral  sensitiveness,  and  personal  consecration,  which  he  was 
very  far  from  having  attained  or  even  envisaged  when  he 
was  dazzled  by  the  attractions  of  the  great  world.  Above  all, 
The  Temple,  in  which  he  laid  bare  the  long  story  of  his  inner 
life  with  all  its  faults  and  its  ardours,  and  A  Priest  to  the 

1   letter  XII.  *  letter  XIII.   See  further,  on  Lady  Anne  Clifford,  p.  583. 

3  Autobiography  >  p.  n. 


BIOGRAPHY  xxxvii 

Temple^  which  he  wrote  at  Bemerton  that  he  might  have  'a 
Mark  to  aim  at',  reveal  the  man,  both  as  he  had  been  and 
as  he  had  become.  In  the  lyrics  he  is  not  directly  addressing 
the  reader,  but  either  God  or  himself.  They  are  colloquies 
of  the  soul  with  God  or  self-communings  which  seek  to 
bring  harmony  into  that  complex  personality  of  his  which 
he  analyses  so  unsparingly.  These  intimate  poems  exactly 
correspond  to  the  description  which  he  gave  of  them  in  his 
last  message  to  Ferrar,  that  he  would  find  there  'a  picture  of 
the  many  spiritual  Conflicts  that  have  past  betwixt  God  and 
my  Soul,  before  I  could  subject  mine  to  the  will  of  Jesus  my 
Master,  in  whose  service  I  have  now  found  perfect  freedom'. 
The  inward  conflict  which  had  lent  such  poignancy  to  the 
poems  written  in  the  period  of  indecision  and  inaction  was 
quieted  when  Herbert  went  to  Bemerton,  and  there  are 
only  occasional  echoes  of  it.  Many  of  the  later  poems 
breathe  a  spirit  of  content,  like  'The  Odour',  or  even  of 
exaltation,  like  the  first  'Antiphon',  the  second  'Praise', 
and  'The  Call7.  'The  Flower'  is  a  happy  example  of  his 
power  of  recovery  from  depression,  though  it,  too,  reveals  the 
intensity  of  the  struggle  he  has  endured: 
O  my  onely  light, 

It  cannot  be 

That  I  am  he 
On  whom  thy  tempests  fell  all  night. 

If  the  note  of  conflict  is  still  heard  in  the  Bemerton  poems, 
it  is  for  reasons  that  differ  from  his  earlier  struggle  with 
ambition.  He  does  not  now  question  the  Tightness  of  his 
decision  but  its  utility,  since  his  health  failed  so  rapidly. 
In  'The  Crosse'  he  exclaims: 

And  then  when  after  much  delay, 
Much  wrastling,  many  a  combate,  this  deare  end, 
So  much  desir'd,  is  giv'n,  to  take  away 
My  power  to  serve  thee. 

There  are  also  poems  of  even  sadder  and  more  poignant 
tone,  like  'Home'  and  'Longing',  when  the  sense  of  frustra- 
tion and  fruitless  suffering  would  overpower  him,  were  it 
not  for  his  ardent  loyalty  to  the  Divine  will.  Even  in  'The 
Collar',  which  comes  nearest  to  rebellion,  the  passionate 


xxxviii  INTRODUCTION 

lines,  with  their  gathering  pace  and  momentum,  are  arrested 
at  their  height  by  a  sudden  and  complete  submission. 
Palmer  has  wisely  observed  that  in  poetry  Herbert  'prob- 
ably found  one  of  his  few  defences  against  pain':  to  make 
music  of  his  suffering  and  disappointment  was  to  gain  relief 
and  to  fortify  his  faith. 

No  one  could  have  written  of  the  pastoral  life  as  Herbert 
did  in  A  Priest  to  the  Temple  without  having  experienced 
much  of  its  happiness.  In  this  little  book  he  unconsciously 
portrays  himself  and  reveals  his  good  sense  and  large 
charity.  In  what  he  has  to  say  about  the  conduct  of  the 
church  services  we  may  recognize  Herbert's  own  practice: 
'The  Countrey  Parson  being  to  administer  the  Sacraments, 
is  at  a  stand  with  himself,  how  or  what  behaviour  to  assume 
for  so  holy  things' ;  and  'The  Countrey  Parson  preacheth  con- 
stantly, the  pulpit  is  his  joy  and  his  throne/  Twice  every 
day,  Ferrar  relates,  Herbert  said  the  offices  in  his  humble 
little  church  and  never  failed  to  have  others  to  keep  him 
company.  Outside  the  church  this  once  proud  man,  distant 
with  his  social  inferiors,  became  accessible  to  the  humblest, 
made  up  differences  between  his  parishioners,  encouraged 
them  in  the  habit  of  reading,  and  befriended  the  needy.  He 
summarizes  his  ideal  of  the  Country  Parson :  'Now  love  is 
his  business  and  aime.'  This  ministry  of  three  brief  years 
was  rightly  presented  by  Oley  to  the  clergy  of  the  Restora- 
tion as  the  model  for  the  English  parish  priest. 

The  Bemerton  years  were  also  a  time  of  much  literary 
activity;  besides  revising  many  of  the  earlier  poems  and 
writing  perhaps  the  larger  half  of  The  Temple  and  the  whole 
of  A  Priest  to  the  Temple^  he  translated  Cornaro's  treatise 
on  Temperance  and  annotated  Valdesso's  Considerations.  Ac- 
cording to  Walton,  there  were  other  writings  which  his 
widow  'intended  to  make  publick',  but  they  were  destroyed 
at  the  burning  of  her  second  husband's  house  at  Highnam, 
near  Gloucester,  in  the  Civil  War.1 

Herbert's  life  did  not  end  in  sadness  and  disillusion,  as 
Palmer's  grouping  of  the  sadder  poems  at  the  end  in  his 

^   »  Cf.  Aubrey 's  allusion,  quoted  below,  p.  586,  to  a  folio  which  Herbert  wrote 
in  Latin.      • 


BIOGRAPHY  xxxix 

edition  might  suggest.  The  testimony  about  his  serenity 
is  singularly  trustworthy.  Ferrar  had  the  account  from 
his  cousin  Woodnoth,  who  was  with  Herbert  throughout 
the  last  weeks  of  his  illness,  and  from  Edmund  Duncon, 
who  visited  the  dying  man  twice  at  the  instance  of  his 
friends  at  Little  Gidding.  In  describing  one  of  the  last 
scenes,  Walton  expressly  names  his  authority — 'This  Mr. 
Duncon  tells  me\  and  he  reports  Duncon  as  assuring  him 
about  Herbert's  discourse  and  demeanour  'that  after  almost 
forty  years,  they  remain  still  fresh  in  his  memory'.1 

The  exact  day  of  Herbert's  death  can  now  at  last  be  put 
beyond  a  doubt.  From  a  memorandum  of  Nicholas  Ferrar, 
quoted  by  his  brother,  we  could  already  infer  that  Herbert 
died  on  a  Friday,  and  from  the  Bemerton  register  it  was 
known  that  he  was  buried  on  3  March  1632  (i.e.  1632/3), 
which  was  a  Sunday.  A  letter  from  Woodnoth  to  Ferrar,2 
written  within  a  few  days  of  Herbert's  death  and  printed 
for  the  first  time  in  1938,  shows  that  this  Friday  was  the 
one  preceding  the  day  of  burial,  namely,  i  March.  It  was 
on  Quinquagesima  Sunday,  a  day  singularly  appropriate  for 
one  whose  feeling  quickens  at  every  mention  in  his  poems 
of  the  Divine  love,  that  Herbert  was  buried.  Aubrey,  whose 
uncle  Thomas  Danvers  was  at  the  funeral,  reports  that  he 
'was  buryed  (according  to  his  owne  desire)  with  the  singing 
service  for  the  buriall  of  the  dead,  by  the  singing  men  of 
Sarum.  .  .  .  He  lyes  in  the  chancell,  under  no  large,  nor  yet 
very  good,  marble  grave-stone,  without  any  inscription'.3 

ii.  Contemporary  and  Later  Reputation 

No  writings  of  George  Herbert  were  printed  in  his  life- 
time except  'Memoriae  Matris  Sacrum',  occasional  Latin 
verses,  and  two  Latin  orations.  His  English  poems  must,  how- 
ever, have  been  circulated  in  manuscript,  as  he  enjoyed  some 
reputation  as  a  poet  many  years  before  his  death.  There 
was  public  recognition  of  this  fact  in  Bacon's  dedication  of 

1  Lives,  p.  67. 

*  The  Ferrar  Papers,  p.  2765  and  see  p.  79  for  N.  Ferrar  *s  memorandum. 

3  Brief  Li*v fs,  i.  309-10. 


xl  INTRODUCTION 

his  Translation  of  Certaine  Psalmes  into  English  Verse  (1625) 
to  'his  very  good  frend,  Mr.  George  Herbert' : 

The  paines,  that  it  pleased  you  to  take,  about  some  of  my  Writings, 
I  cannot  forget:  which  did  put  mee  in  minde,  to  dedicate  to  you,  this 
poore  Exercise  of  my  sicknesse.  Besides,  it  being  my  manner  for 
Dedications,  to  choose  those  that  I  hold  most  fit  for  the  Argument, 
I  thought,  that  in  respect  of  Diuinitie,  and  Poesie,  met  (whereof 
the  one  is  the  Matter,  the  other  the  Stile  of  this  little  Writing)  I 
could  not  make  better  choice.  So,  with  signification  of  my  Loue  and 
Acknowledgment,  I  euer  rest 

Your  affectionate  Frend, 
FR:  Sfc.  ALBAN.I 

Lord  Herbert  of  Cherbury  in  his  Autobiography  testifies 
not  only  to  his  brother's  excellent  scholarship  'in  the  Greek 
and  Latin  tongue,  and  all  divine  and  human  literature',  but 
also  mentions  his  'English  works';  although  he  does  not 
expressly  mention  English  poems,  it  is  probable  that  they 
are  intended  in  this  reference,  as,  at  the  time  of  Lord  Her- 
bert's death  in  1648,  A  Priest  to  the  Temple  was  not  yet 
published,  and  no  English  work  of  George  Herbert  was  in 
print  except  The  Temple^  if  the  translation  of  Cornaro's 
little  tract  and  the  notes  to  Valdesso's  Considerations  be 
disregarded.  Edward's  esteem  for  his  brother  may  also  be 
inferred  from  the  fact  that  a  draft  of  his  De  Veritate'2-  in 
the  British  Museum  (MS.  Sloane  A  39^7)  has,  in  the 
author's  hand,  a  dedication,  dated  15  December  1622,  to 
his  brother  George  and  his  friend  William  Boswell,  on  the 
understanding  that  they  expunge  anything  they  find  therein 
that  is  contrary  to  good  morals  or  to  the  true  Catholic  faith. 
George  Herbert  was  at  the  time  approaching  the  age  of  30, 
and  was  his  brother's  junior  by  about  ten  years.  There  can 
be  little  question  that  Donne,  the  friend  and  admirer  of 
Magdalen  Herbert,  encouraged  her  son  to  cultivate  his 

1  The  reference  in  the  first  line  of  Bacon's  dedication  is  to  Herbert's  share  in 
translating  The  Advancement  of  Learning  into  Latin  for  incorporation  in  De 
Augmentis  Scientiae  (1623),  which  itself  'may  serve  in  lieu  of  the  First  Part  of  the 
Instauration  (letter  of  Bacon  to  Andrewes).  Tonison,  in  his  introduction  to 
Baconiana  (1679),  says  that  Bacon  caused  what  he  had  written  in  English  4to  be 
translated  into  the  Latine  Tongue  by  Mr.  Herbert,  and  some  others,  who  were 
esteemed  Masters  in  the  Roman  Eloquence'.  *  pjrst  printed  in  Paris  in  1624. 


CONTEMPORARY  REPUTATION  xli 

poetic  talent.  A  Latin  poem  accompanied  the  seal  which  he 
gave  shortly  before  his  death  to  George  Herbert. 

After  the  publication  of  The  Temple  and  its  immediate 
success,  with  four  editions  in  three  years,  recognition  be- 
came more  general,  not  least  among  poets.  Richard  Crashaw 
modestly  gave  to  his  first  volume  of  English  sacred  verse 
the  title  Steps  to  the  Temple  (1646)  and  included  in  it  a 
further  tribute  to  Herbert  in  his  poem  'On  Mr.  G.  Herberts 
booke  sent  to  a  Gentlewoman',  beginning: 

Know  you  faire,  on  what  you  looke; 

Divinest  love  lyes  in  this  booke: 

Expecting  fire  from  your  eyes, 

To  kindle  this  his  sacrifice. 

The  anonymous  writer  of  the  preface  introduces  the  book : 
'Here  's  Herbert's  second,  but  equall',  just  as  Winstanley 
styles  Crashaw  'the  second  Herbert  of  our  late  Times1,1  and 
David  Lloyd  calls  him  'the  other  Herbert  of  our  Church*,2 
while  he  says  of  Herbert  that  'all  are  ravished  with  his 
Poems'.  But,  though  Crashaw  doubtless  shared  with  his 
friends  at  Little  Gidding,  where  he  was  a  constant  visitor  in 
his  Cambridge  years,  their  admiration  for  Herbert  as  man 
and  poet,  his  own  poems  seldom  recall  the  manner  of  the 
older  poet;  there  is  only  an  occasional  borrowing  or  re- 
miniscence of  him,  as,  for  example,  when  he  calls  prayer 
'loves  great  Artillery'.  It  is  otherwise  with  Henry  Vaughan, 
whose  debt  to  Herbert  was  generously  acknowledged  many 
times.  Already  in  The  Mount  of  Olives  (1652)  Vaughan 
called  Herbert  'a  most  glorious  true  Saint,  and  a  Seer', 
mentioning  especially  'his  incomparable  prophetick  Poems, 
and  particularly  these,  Church-musick,  Church-rents  and 
schisms.  The  Church  militant*,  and  quoting  Life  in  full.  In 
the  preface  to  the  enlarged  edition  of  Silex  Scintillans  (1655) 
he  attributes  his  conversion  to  sacred  poetry  to  'the 
blessed  man,  Mr.  George  Herbert,  whose  holy  life  and  verse 
gained  many  pious  Converts,  (of  whom  I  am  the  least)'.  He 
follows  only  too  closely  Herbert's  subjects  and  titles,  and 
incorporates  into  his  verse  a  number,  past  reckoning,  of 
quotations,  conscious  and  unconscious,  from  the  Temple 

1  England's  Worthies  (1660),  p.  294.  2  Memoires  (1668),  p.  619. 


xlii  INTRODUCTION 

poems.  Mr.  Lewis  Bettany,  Professor  L.  C.  Martin,  and 
others  have  recorded  scores  of  these  borrowings,  but  no  list 
yet  compiled  is  anywhere  near  complete;  a  reader  who 
knows  well  both  The  Temple  and  Si/ex  Scintillans  never 
comes  to  the  end  of  the  verbal  parallels.  There  is  no  example 
in  English  literature  of  one  poet  adopting  another  poet's 
words  so  extensively.  This  is  not  to  say  that  Vaughan  does 
not  often  add  lustre  to  the  words  he  borrows  or  give  them  a 
new  and  happy  turn,  but  even  when  he  is  most  himself,  and 
in  his  greatest  poems  like  'They  are  all  gone  into  the  world 
of  light'  and  'The  World'  there  are  still  echoes  of  Herbert. 
Joseph  Beaumont  paid  a  glowing  and  graceful  tribute  to 
his  college  friend,  Crashaw,  in  Psycfie  (1648),  but  the  stanza 
on  Herbert  did  not  appear  till  the  second  and  posthumous 
edition  of  1 702 :  after  the  praise  of  Pindar  and  Horace  as 
lyric  poets,  which  had  appeared  in  the  first  edition,  he  adds  : 

Yet  neither  of  their  Empires  was  so  vast 

But  they  left  Herbert  too  full  room  to  reign, 

Who  Lyric's  pure  and  precious  Metal  cast 

In  holier  moulds,  and  nobly  durst  maintain 
Devotion  in  Verse,  whilst  by  the  spheres 
He  tunes  his  Lute,  and  plays  to  heav'nly  ears.1 

There  are  echoes  of  Herbert  in  the  lesser  poetry  of  the 
time,  for  example,  in  'The  Petition*  in  Thomas  Beedome's 
Poems  Divine  and  Humane  (i  641)  and  in  most  of  the  poems 
of  Ralph  Knevet  (1600-71),  who  gives  to  a  group  or  them 
the  heading  *A  Gallery  to  the  Temple'.2  Christopher 
Harvey  published  anonymously  in  1640  The  Synagogue^  orj 
The  Shadow  of  the  Temple  .  .  .  In  imitation  of  Mr.  George 
Herbert.  The  second  (1647)  and  later  editions  of  The 
Synagogue  were  commonly  bound  up  with  The  Temple 
until  the  nineteenth  century,  a  destiny  to  which  its  intrinsic 
merit  did  not  entitle  it.  There  are  tributes  to  Herbert  in 
the  poems  of  Clement  Barksdale  (Nympha  Libethris^  1651), 
James  Duport  (Musae  Subsecivae,  1676),  and  Thomas 
Flatman,  who  wrote  of  'noble  Herbert's  Flame'.  Charles 
Cotton  contributed  to  the  1675  edition  of  Walton's  Lives 

1  Psyche,  iv,  stanza  102. 

2  L.  Birkett  Marshall,  Rare  Poems  of  the  Seventeenth  Century  (1936),  p.  126. 


CONTEMPORARY  REPUTATION         xliii 

a  poem  'To  my  Old,  and  most  Worthy  Friend,  Mr.  Izaak 
Walton',  which  includes  these  verses: 

And  Herbert:  he,  whose  education, 
Manners,  and  parts,  by  high  applauses  blown, 
Was  deeply  tainted  with  Ambition: 

And  fitted  for  a  Court,  made  that  his  aim: 
At  last,  without  regard  to  Birth  or  Name, 
For  a  poor  Country-Cure,  does  all  disclaim. 

Where,  with  a  soul  compos'd  of  Harmonies, 
Like  a  sweet  Swan^  he  warbles,  as  he  dies 
His  makers  praise,  and  his  own  obsequies. 

Some  of  the  best  musicians  of  the  day  set  Herbert's  poems 
to  music;  Harmonia  Sacra  (1688)  included  Purcell's  setting 
of  'Longing'  and  Dr.  John  Blow's  setting  of  'And  art  thou 
grieved?'1 

There  is  abundant  evidence  of  The  Temple  being  read 
throughout  the  seventeenth  century  by  men  of  widely 
different  churchmanship  and  political  attachments.  Sir 
Thomas  Herbert,  in  his  Memoirs  of  the  Two  last  Tears  of  the 
Reign  of  Charles  /,  says  that  'Herbert's  divine  Poems'  was 
among  the  few  books  in  which  the  king  'read  often'  during 
his  captivity.  Lady  Anne  Clifford,  countess  of  Pembroke, 
once  Herbert's  neighbour  at  Wilton,  was  a  lifelong  admirer 
of  his  poetry.2  In  The  Standard  of  Eqvalitie  (1647)  by  Philo- 
Dicaeus  the  dedication  to  Sir  John  Danvers  refers  to  'the 
Poems  of  Mr.  George  Herbert,  lately  deceased  (whose  pious 
Life  and  Death  have  converted  me  to  a  full  beliefe  that  there 
is  a  St.  George)' .  The  anonymous  author  of  The  Mirrour  of 
Complements  added  to  the  fourth  edition  (1650)  a  supple- 
ment of  twelve  'Divine  Poems',  all  but  two  of  which  are 
from  The  Temple.  Still  more  significant  is  the  marked 
devotion  of  leading  Puritans  to  Herbert's  poetry.  Richard 
Baxter  gave  at  the  end  of  The  Saint's  Everlasting  Rest  (i  650) 
Herbert's  long  poem  'Home'  in  full:  and  in  the  preface  to 
his  Poetical  Fragments  (1681),  after  naming  Cowley,  who 
'for  strength  of  Wit  bears  the  Bell',  Quarles,  Sylvester, 

1  See  below,  p.  554,  for  John  Playford*s  regard  for  Herbert's  poetry. 

2  See  below,  p.  583. 


xliv  INTRODUCTION 

Fulke  Grevile,  Davies,  and  other  poets  of  the  century,  con- 
cludes : 

But  I  must  confess,  after  all  that  next  the  Scripture  Poems,  there 
are  none  so  savoury  to  me,  as  Mr.  George  Herbert's  and  Mr.  George 
Sandys's.  I  know  that  Cooly  and  others  far  excel  Herbert  in  Wit  and 
accurate  composure.  But  (as  Seneca  takes  with  me  above  all  his 
Contemporaries,  because  he  speaketh  Things  by  words^  feelingly  and 
seriously ^  like  a  man  that  is  past  jest,  so)  Herbert  speaks  to  G^like  one 
that  really  believeth  a  GW,  and  whose  business  in  the  world  is  most 
with  God.  Heart-work  and  Heaven-work  make  up  his  Book. 

Similar  reasons  may  have  weighed  with  other  Puritans. 
Thomas  Hall  (1610—65),  an  unbending  Presbyterian,  in- 
cluded The  Temple  with  only  four  other  poetical  works  in 
his  extensive  library.  The  Temple  was  a  favourite  book  of 
Archbishop  Robert  Leighton  (161 1—84),  who  often  quoted 
from  it,  and  it  seems  to  have  been  the  only  book  of  poetry 
owned  by  his  saintly  pupil,  Henry  Scougal  (1650—78), 
author  of  one  of  the  earliest  Scottish  religious  classics. 
Peter  Sterry,  Cromwell's  chaplain,  in  an  undated  letter1  to 
his  son  at  Eton,  counsels  him  'to  reade  the  Scriptures,  Mr. 
Bolton  &  Mr.  Herbert';  his  own  mystical  and  poetic  prose 
has  phrases  reminiscent  of  Herbert.  John  Bryan's  Dwelling 
with  God.  Opened  in  Eight  Sermons  (1670),  one  of  the  few 
books  owned  by  Bunyan,  quotes  three  poems  of  'the  Divine 
Poet'  in  full  and  selections  from  seven  others.  The  Non- 
conformist divines,  Philip  Henry  (1631-96)  and  his  son 
Matthew  (1662-1714),  the  expositor  of  Scripture,  both 
spoke  of  Herbert  'with  reverence  and  affection'  and  often 
quoted  his  words.2 

Until  well  past  the  turn  of  the  century  Herbert's  poems 
were  still  widely  popular  and  often  quoted,  sometimes,  no 
doubt,  as  much  for  their  piety  as  for  their  poetry.  Win- 
stanley  in  1687  speaks  of  the  'so  generally  known  and 
approved  Poems'  of  Herbert, 

Whose  Vocal  notes  tun'd  to  a  heavenly  Lyre, 
Both  learned  and  unlearned  all  admire.3 

1  Communicated  to  me  by  Professor  V.  de  S.  Pinto. 

*  Diaries  of  Philip  Henry,  ed.  M.  H.  Lee  (1882),  vi.  209,  345. 

3  The  Lives  of  the  most  famous  English  Poets,  p.  161. 


LATER  REPUTATION  xlv 

As  late  as  1720  Giles  Jacob  in  his  Poetical  Register1  can 
describe  Herbert's  poetry  as  Very  much  admired',  but 
already  for  some  time  past  the  tide  of  critical  opinion  had 
been  turning  against  the  religious  poets  of  the  first  half  of 
the  seventeenth  century.  As  early  as  1650  one  fashion,  to 
which  Herbert  had  occasionally  yielded,  had  come  under 
censure.  Sir  William  D'Avenant's  A  Discourse  upon  Gondi- 
bert  (Paris,  1 650)  contains  'The  Answer  to  it  by  Mr.  Hobbs', 
which  possibly  reflects  on  Herbert.  After  commending  the 
ten-syllable  measure  as  'proper  for  an  Heroick',  Hobbes 
continues : 

In  an  Epigramme  or  a  Sonnet,  a  man  may  vary  his  measures,  and 
seek  glory  from  a  needlesse  difficulty,  as  he  that  contrived  verses  into 
the  forms  of  an  Organ,  a  Hatchet,  an  Egg,  an  Altar,  and  a  pair  of 
Wings;  but  in  so  great  and  noble  a  work  as  is  an  Epick  Poeme,  for  a 
man  to  obstruct  his  own  way  with  unprofitable  difficulties,  is  great 
imprudence. 

Herbert  is  not  named  by  Hobbes  and  he  was  guiltless  of 
any  but  the  two  last  examples,  for  which  there  were  many 
precedents,  both  classical  and  contemporary.  The  refer- 
ence to  Herbert  is,  however,  certain  in  Dryden's  satirical 
advice  to  his  rival  Shadwell : 

Thy  Genius  calls  thee  not  to  purchase  fame 
In  keen  lambicks,  but  mild  Anagram: 
Leave  writing  Plays,  and  chuse  for  thy  command 
Some  peacefull  Province  in  Acrostick  Land. 
There  thou  maist  wings  display,  and  Altars  raise, 
And  torture  one  poor  word  Ten  thousand  ways; 
Or,  if  thou  would'st  thy  diff 'rent  talents  suit, 
Set  thy  own  Songs,  and  sing  them  to  thy  lute.2 

Addison,  in  The  Spectator  of  7  May  1711,  mentions  Her- 
bert as  a  special  offender  in  'this  Fashion  of  false  Wit', 
which  'was  revived  by  several  Poets  of  the  last  Age'.  In  the 
same  year  appeared  An  Essay  on  Criticism^  in  which  Pope 
makes  the  distinction  of  true  and  false  wit  and  is  severe 
on  conceits  and  'glitt'ring  thoughts'.  Spence  attributes 

1  I  owe  the  reference  to  Jacob  to  A.  H.  Nethercot's  article  'The  Reputation  of 
the  Metaphysical  Poets  during  the  Age  of  Pope'  in  the  Philological  Quarterly, 
April  1925.  2  Dryden,  MacFlecknoe  (1682),  11.  203-10. 


xlvi  INTRODUCTION 

to  him  a  remark  that  'Herbert  is  lower  than  Crashaw,  Sir 
John  Beaumont  higher,  and  Donne,  a  good  deal  so*.  In 
a  long  letter  to  H.  Cromwell,  dated  17  December  lyio,1 
Pope  gave  full  attention  to  Crashaw,  who,  he  thinks,  'may 
just  deserve  reading';  much  of  his  adverse  criticism  would 
be  applicable  to  Herbert  also,  though  he  does  not  name 
him.  According  to  Warton,  Pope  Very  judiciously  col- 
lected gold  from  the  dregs  of  Crashaw,  of  Carew,  of  Herbert, 
and  others  (for  it  is  well-known  he  was  a  great  reader  of  all 
those  poets)'.2  Though  it  is  difficult  to  detect  more  than  a 
very  few  actual  borrowings  from  Herbert  in  Pope's  verse, 
the  gnomic  style  of  'The  Church-porch'  and  of  such  poems 
as  'Man'  may  have  affected  the  writing  of  An  Essay  on  Man; 
and  Herbert's  habit  of  drawing  illustrations  from  the  homely 
objects  of  indoor  life  and  finding  significance  in  them  is 
carried  farther  by  the  later  poet. 

For  the  most  part  the  religious  poets  of  the  seventeenth 
century  suffer  an  eclipse  in  the  following  century  and 
Herbert  shares  this  general  neglect.  There  are  only  a  few 
individual  writers  and  anthologists  who  keep  him  in  re- 
membrance. Thomas  Hayward's  The  British  Muse  (1738), 
which  owed  much  to  the  advice  of  William  Oldys,  quotes 
extensively  from  'The  Church-porch'  and  from  three  other 
of  the  Temple  poems.  An  anonymous  collection,  mostly  of 
songs  without  authors'  names,  The  Charmer  (Edinburgh, 
1749,  2nd  edition,  1752),  includes  a  much  altered  version 
of  'Vertue',  which  is  also  found  in  its  original  form  in  many 
commonplace  books  of  the  seventeenth  and  eighteenth 
centuries.  John  Wheeldon  produced  in  1768  Sacred  Pro- 
lusions: or  Sacred  Pieces  from  Bishop  Taylor  and  Mr.  Herbert k, 
which  included  the  whole  of  'The  Church-porch',  'The 
Sacrifice',  and  'Dotage'.  The  most  remarkable  devotion 
to  Herbert  in  the  eighteenth  century  is  John  Wesley's.  He 
included  no  less  than  forty-seven  poems  from  The  Temple  in 
his  various  collections  of  hymns  and  sacred  poems.  It  is 
regrettable  that  he  cut  down  Herbert's  intricate  metrical 
patterns  to  the  Procrustean  bed  of  Common,  Long,  and 

1  Pope,  Works,  cd.  J.  Warton,  1797,  vii.  142-3. 

2  J.  Warton,  An  Essay  on  the  Genius  of  Pope  (1756),  i.  87-8. 


LATER  REPUTATION  xlvii 

Short  Measure,  all  of  them  iambic,  to  fit  them  for  singing 
to  familiar  tunes.  He  also  ruthlessly  pruned  the  conceits 
and  gave  the  poems  an  almost  eighteenth-century  dress,  but 
in  his  rewriting  of  them  he  generally  interpreted  the  mean- 
ing correctly  and,  at  times,  even  skilfully.  However  un- 
satisfactory these  adaptations  were,  they  made  Herbert's 
poems  known  to  an  ever-widening  circle  of  new  readers  in 
that  age.  In  his  seventieth  year  Wesley  rendered  better 
service  to  Herbert  by  printing  in  their  original  form  Select 
Parts  of  Mr.  Herbert's  Sacred  Poems  (1773),  which  con- 
sisted of  twenty-two  poems  and  the  greater  part  of  'The 
Church-porch';  it  is  the  most  considerable  printing  of 
Herbert's  poems  between  the  editions  of  The  Temple  in 
1709  and  I799.1  Herbert's  memory  was  also  preserved  by 
The  Country  Parson^  which  was  often  quoted  and  praised  in 
the  eighteenth  century,  and  by  Walton's  Lives.  Dr. 
Johnson  at  one  time  contemplated  preparing  an  edition  of 
the  Lives,  which,  according  to  Boswell,  was  'one  of  his 
most  favourite  books',  and,  when  there  appeared  to  be  a 
chance  that  either  Lord  Hailes  or  Bishop  George  Home 
would  edit  the  book,  he  urged  that  the  works  of  those  whose 
lives  Walton  wrote  'must  be  carefully  read  by  the  editor'.2 
Home  himself  rewrote  Herbert's  'Vertue'.3 

William  Cowper  tells  of  the  relief  he  found  in  The  Temple 
when  he  was  first  'overtaken  with  a  dejection  of  spirits'  at 
the  age  of  2 1 : 

At  length  I  met  with  Herbert's  Poemsj  and  gothic  and  uncouth  as 
they  were,  I  yet  found  in  them  a  strain  of  piety  which  I  could  not 
but  admire.  This  was  the  only  author  I  had  any  delight  in  reading. 
I  pored  over  him  all  day  long;  and  though  I  found  not  here  what 
I  might  have  found — a  cure  for  my  malady,  yet  it  never  seemed  so 
much  alleviated  as  while  I  was  reading  him.4 

Eighteen  years  later  Cowper  writes  to  Mrs.  Unwin  that  he 
has  been  reading  Herbert  to  his  brother,  s  Such  testimony  to 

1  I  have  fully  explored  John  Wesley 's  concern  with  Herbert  in  an  article,  'John 
Wesley  and  George  Herbert',  in  The  London  Quarterly,  Aug.  1936. 
a  Boswell,  Life  of  Johnson,  ed.  Powell  (1934),  ii.  280. 

3  Works  (1814),  i.  236. 

4  Memoirs  of  the  early  life  of  William  Cctwper,  written  by  himself  (i  8 1 6),  pp.  26-7. 
*  Correspondence  of  William  Cowper,  ed.  Wright,  i.  115. 

917.15  d 


xlviii  INTRODUCTION 

Herbert  from  a  man  of  letters  was  rare  in  the  eighteenth 
century,  and  the  critical  notices  of  his  poetry  towards  the 
end  of  the  century  were  increasingly  depreciatory.  Henry 
Headley,  in  his  Select  Beauties  of  Ancient  English  Poetry 
(1787),  dismisses  Herbert  contemptuously: 

A  writer  of  the  same  class,  though  infinitely  inferior  to  both  Quarles 
and  Crashaw.  His  poetry  is  a  compound  of  enthusiasm  without  sub- 
limity, and  conceit  without  either  ingenuity  or  imagination.  The 
piece  I  have  selected  ('Church-monuments')  is  perhaps  the  best  in  his 
book.  When  a  name  is  once  reduced  to  the  impartial  test  of  time,  when 
partiality,  friendship,  fashion,  and  party,  have  withdrawn  their  in- 
fluence, our  surprise  is  frequently  excited  by  past  subjects  of  admira- 
tion that  now  cease  to  strike.  He  who  now  takes  up  the  poems  of 
Herbert  would  little  suspect  that  he  had  been  public  orator  of  an 
University,  and  a  favourite  of  his  Sovereign;  that  he  had  received  flat- 
tery and  praise  from  Donne  and  from  Bacon;  and  that^the  biographers 
of  the  day  had  enrolled  his  name  amongst  the  first  names  of  his  country. l 

George  Ellis,  who  included  one  poem  only  of  Herbert's, 
'Life*,  in  his  Specimens  of  Early  English  Poets  (i  790),  reckons 
that  Crashaw  'possessed  more  fancy  and  genius'  than 
Herbert,  and  William  Hayley  speaks  of  Herbert  as  'that 
very  religious  and  once  popular  Bard'.2  The  standard 
collections  of  the  English  poets  by  Anderson,  Chalmers, 
and  others  generally  ignore  Herbert,  while  Crashaw  is  more 
fortunate,  perhaps  because  of  Pope's  mild  commendation. 
The  writer  of  an  article  on  Herbert  in  The  Retrospective 
Review  in  1821,  believing  that  his  poems  'would  present 
such  a  mass  of  uninviting  and  even  repulsive  matter  to 
modern  readers  of  poetry',  picks  out  'a  few  flowers,  which 
are  almost  lost  amid  weeds'.  *Vertue\  he  says,  'though 
defaced  by  a  vulgar  expression  or  two',  is  'on  the  whole, 
both  beautiful  and  polished.'  'The  quaintness  and  oddity  of 
The  Pulley  are  compensated  for  by  some  excellent  lines.' 

When  Herbert  s  poetic  credit  stood  lowest,  the  first 
notable  critic  to  rediscover  his  quality  was  Coleridge.  There 

1  Headley,  op.  cit.  I.  Ivi. 

2  The  reference  to  Hayley  I  owe  to  A.  H.  Nethercot's  article  'The  Reputation 
of  the  Metaphysical  Poets  during  the  Age  of  Johnson'  in  Studies  in  Philology,  Jan. 
1925.    See  ibid.  July  1934  for  'The  Reputation  of  Crashaw  in  the  XVII  and 
XVIII  Centuries'  by  Austin  Warren. 


LATER  REPUTATION  xlix 

are  references  to  his  poetry  in  The  Friend  (1809-10)  and 
considerable  discussion  of  it  in  Biographia  Literaria  (1817). 
Pickering,  in  his  edition  of  Herbert's  collected  Works  (vol. 
II,  1835),  Panted  many  notes  from  a  copy  of  The  Temple 
and  The  Synagogue^  which  Coleridge  had  annotated.  In 
The  Friend  Coleridge  says  of  Herbert : 

The  quaintness  of  some  of  his  thoughts,  not  of  his  diction,  than 
which  nothing  can  be  more  pure,  manly,  and  unaffected,  has  blinded 
modern  readers  to  the  great  general  merit  of  his  poems,  which  are  for 
the  most  part  exquisite  in  their  kind. 

The  tide  had  turned  by  the  second  quarter  of  the  nineteenth 
century,  and  in  the  next  hundred  years  there  have  been 
many  editions,  both  scholarly  and  popular,  of  The  Temple. 
After  Coleridge's  cordial  appreciation  it  became  respectable 
for  critics  to  value  Herbert's  poetry,  though  it  continued 
to  be  usual  to  apologize  for  his  'quaintness'  and  his  con- 
ceits. Among  those  in  the  later  nineteenth  century  with 
truer  insight  were  Edward  Dowden,  H.  C.  Beeching, 
Alice  Meynell,  and  George  Herbert  Palmer. 

In  the  present  age,  with  the  revival  of  interest  in  Donne 
and  his  successors,  there  is  a  clearer  perception  of  the  aims 
and  methods  of  the  metaphysical  poets.  Conceits,  which 
pleased  in  the  seventeenth  century,  gave  offence  in  the  eigh- 
teenth, and  elicited  a  half-hearted  defence  in  the  nineteenth, 
are  again  seen  to  be  no  idle  exercise  of  ingenuity  but 
an  effective  way  of  expressing  that  blend  of  thought  and 
passion  which  characterized  such  poetry.  Herbert's  con- 
ceits are  less  recondite  than  Donne's,  and  are  oftener  drawn 
from  the  familiar  and  homely  facts  of  common  life;  they  are 
seldom  merely  ingenious,  though  they  do  not  always  explain 
themselves  at  first  reading.  Sometimes,  in  spite  of  his  own 
protests  against  such  lack  of  directness  in  'Jordan',  we  can 
only  'catch  the  sense  at  two  removes'. 

Certain  excellences  of  Herbert  as  a  poet  are  generally 
recognized  to-day.  His  craftsmanship  is  conspicuous. 
Almost  any  poem  of  his  has  its  object  well  defined;  its 
leading  idea  is  followed  through  with  economy  and  brought 
to  an  effective  conclusion,  the  imagery  which  runs  through 
it  commonly  helping  to  knit  it  together.  He  takes  much 


1  INTRODUCTION 

care  to  select  a  verse-form  to  match  the  content,  and  he 
constantly  varies  the  incidence  of  the  rhymes  and  the  length 
of  the  lines.  Examples  of  perfect  adaptation  of  form  to 
content  are  'Aaron',  'Sinnes  Round',  the  fourth  'Affliction', 
'Denial!',  and  'The  Collar'.  The  purity  of  his  diction  is 
another  claim  to  distinction.  Few  English  poets  have  been 
able  to  use  the  plain  words  of  ordinary  speech  with  a 
greater  effect  of  simple  dignity  than  Herbert.  From  Donne 
he  had  learnt  the  use  of  the  conversational  tone,  which 
establishes  an  intimacy  between  poet  and  reader;  and  when 
his  poems  are  read  aloud,  the  emphasis  falls  easily  on  the 
natural  order  of  the  speaking  idiom.  He  does  not  always 
succeed :  sometimes  he  uses  a  conceit  or  a  hyperbole  which 
offends  sober  taste;  sometimes  he  leaves  his  verse  crabbed 
and  obscure,  but  it  is  seldom  flat.  There  is  passion  behind 
the  subtle  workings  of  his  mind  and  imagination ;  and  what 
Mr.  T.  S.  Eliot  calls  'the  spiritual  stamina  of  his  work' 
saves  it  from  descending  to  the  commonplace.  The  short 
religious  lyric  was  eminently  fitted  to  portray  the  succession 
of  moods,  varying  from  poignancy  to  serenity,  of  a  peculiarly 
sensitive  personality.  And  if  to-day  there  is  a  less  general 
sympathy  with  Herbert's  religion,  the  beauty  and  sincerity 
of  its  expression  are  appreciated  by  those  who  do  not  share 
it.  There  is  as  much  readiness  in  this  generation  as  in  any 
since  The  Temple  appeared  to  admit  the  justice  of  Cole- 
ridge's dictum  that  Herbert  was  'a  true  poet'. 

in.  Manuscripts  of  'The  Temple   Poems 

I.  MS.  Tanner  307  in  the  Bodleiap  Library.    (Hereafter 
designated  5.)   Folio.    12  J  by  7$  inches.    152  leaves. 

In  the  right-hand  top  corner  is  the  signature  of  a  former 
owner, 'W.  Bancroft',  and  below  it,  in  the  same  hand,  are  the 
words:  'The  Original  of  Mr  George  Herbert's  Temple;  as 
it  was  at  first  Licenced  for  the  presse.'  The  form  'W. 
Sancroft'  suggests  that  it  was  inscribed  before  the  owner 
became  'W.  Cantuar.'  on  27  January  1677/8.  William 
Sancroft  (1617-93)  entered  Emmanuel  College,  of  which 
his  uncle  with  the  same  names  was  Master  1628-37,  in 


MANUSCRIPTS  OF  THE  TEMPLE  POEMS         li 


,  was  a  resident  fellow  1642-51,  and  was  himself 
Master  for  three  years  from  1662.  From  early  years  he 
kept  commonplace  books  of  Greek  and  Latin  and  English 
poetry  and  amassed  a  large  collection  of  manuscripts;  during 
his  many  years'  residence  in  Cambridge  he  would  have  had 
an  opportunity  of  acquiring  this  manuscript  of  The  Temple. 
Nearly  300  of  his  manuscripts  were  acquired  by  Thomas 
Tanner  (1674—1735),  bishop  of  St.  Asaph,  an  Oxford  man, 
who  bequeathed  them,  by  his  will  dated  22  November  1733, 
to  the  Bodleian  Library. 

In  the  lower  part  of  the  title-page  are  the  autograph 
signatures  of  the  licensers:  *B:  Lany  Procan:,  Tho:  Bain- 
brigg,  M.  Wren,  William  Beale,  Tho:  ffreman.'  Benjamin 
Lany,  Vice-Chancellor  from  Michaelmas  1632  to  the 
following  Michaelmas,  was  Master  of  Pembroke,  and  to 
him  Crashaw  dedicated  his  first  book  in  the  next  year. 
Bainbrigg  was  Master  of  Christ's,  Matthew  Wren,  uncle  of 
Sir  Christopher,  was  Master  of  Peterhouse,  and  William 
Beale,  formerly  of  Westminster  School,  was  Master  of 
Jesus.  The  charter  granted  by  Henry  VIII  in  1534,  con- 
firmed by  a  charter  of  Charles  I  on  6  February  1627/8, 
authorized  the  university  to  print  such  books  as  were 
approved  by  the  Chancellor  or  his  vice-gerent  and  three 
doctors.  As  the  terms  of  the  charter  were  satisfied  by  the 
first  four  signatures,  it  is  probable  that  Thomas  Freeman  was 
a  secretary  or  minor  official  ;  a  man  of  that  name  graduated 
M.A.  from  Clare  Hall  in  1628.  A  book  so  licensed  by  the 
university  authorities  was  not  entered  at  Stationers'  Hall. 

On  the  title-page  are  the  title  'The  Temple'  (without  the 
further  description  'Sacred  Poems  and  Private  Ejaculations', 
and  without  the  author's  name),  the  quotation  from  Psalm 
xxix.  8,  and  'The  Dedication'.  The  verso  is  blank,  and  then 
follow  the  poems  in  the  same  order  as  in  the  editio  princeps, 
except  that  the  two-line  'Anagram'  is  placed  earlier,  between 
'Church-Musique'  and  'Church-lock  &  key'.  As  in  the 
printed  text,  the  title  does  not  occur  again,  the  successive 
headlines  being  'The  Church-porch',  'The  Church',  and 
'The  Church  Militant'.  At  the  end  is  a  table  of  the  poems 
in  the  order  of  their  appearance,  not  alphabetically  arranged 


lii  INTRODUCTION 

as  in  1633.  The  date  of  this  copy  and  the  nature  of  the  few 
corrections  made  in  it  are  discussed  below,  pp.  Ixxii— iv. 

II  MS.  Jones  B  62  in  Dr.  Williams's  Library,  Gordon 
Square,  London.  (Hereafter  designated  W^  5f  by  3f 
inches.  120  leaves  (numbered  130,  as  by  error  89  is 
followed  by  100,  101,  &c.)  This  includes  14  blank  leaves. 

On  the  ily-leaf  is  a  note  in  the  hand  of  John  Jones:  'Don. 
Jm  Jones,  Cler.  e  Museo  V.C1.D.H.M.  Venantodun.  qui 
ob.  1730',  and  on  the  next  leaf,  in  the  same  hand,  is  a 
roughly  pencilled  note:  'This  Book  came  originally  from 
the  Family  of  Little  Gidding,  &  was  probably  bound  there. 
Q.  Whether  this  be  not  the  Manuscript  Copy  that  was  sent 
by  Mr  Herbert  a  little  before  his  death  to  Mr  Nic.  Ferrar. 
See  Mr  Herbert's  Life.' 

John  Jones  (1700—70)  was  serving  a  Huntingdonshire 
curacy  when  he  first  became  interested  in  the  annals  of 
Little  Gidding  and  was  given  this  small  volume  'from  the 
library  of  the  famous  and  learned  H.M.  of  Huntingdon'. 
This  donor  can  be  safely  identified  as  Hugh  Mapletoft, 
formerly  fellow  of  Trinity  College,  Cambridge,  and  rector 
of  All  Saints,  Huntingdon,  who  died  there  on  26  August 
1731.  If,  as  is  likely  enough,  Jones  made  the  entry  in  the 
fly-leaf  some  years  after  he  received  the  book,  he  might 
have  been  one  year  out  in  recording  the  date  of  Mapletoft's 
death.  Palmer  is  mistaken  in  stating  (English  Works  of 
Herbert^  I.  178)  that  the  name  Henry  Mapletoft  occurs  in 
MS.  Jones  B  87,  and  he  admits  that  no  Henry  is  to  be 
found  in  the  Mapletoft  family.  Hugh's  parents  were 
Solomon  Mapletoft  and  Judith,  daughter  of  John  Collett  and 
Susanna,  Nicholas  Ferrar 's  sister;  with  this  ancestry  it  was 
natural  that  some  of  the  Gidding  papers  should  have 
become  his  property.  John  Jones,  although  he  published 
little,  was  throughout  life  an  indefatigable  annalist  and  com- 
mentator. At  his  death  his  manuscript  collections  were 
acquired  by  Thomas  Dawson,  M.D.  (1725  ?-82),  who  gave 
up  the  ministry  of  a  Presbyterian  church  at  Hackney  to 
practise  medicine.  At  Dawson's  death  the  Jones  manu- 
scripts went  to  Dr.  Williams's  Library. 


MANUSCRIPTS  OF  THE  TEMPLE  POEMS      liii 

The  book  is  in  a  dull  red  leather  binding,  with  one  gold 
line  round  the  front  and  back  and  gold  bands  on  the  spine. 
It  may  be,  as  Jones's  note  suggests,  that  the  book  was  bound 
at  Gidding,  or  perhaps  rebound,  as  a  book  that  was  in 
Herbert's  use  for  some  years  is  likely  to  have  had  some 
binding  from  the  first. 

There  is  no  title-page  and  no  author's  name,  and  the 
title  'The  Temple'  is  nowhere  found  in  the  volume,  the 
headlines  being  as  in  B  and  1633.  The  contents  begin  with 
'The  Dedication'  on  a  page  to  itself  with  the  verso  blank. 
The  same  three  divisions  are  found  as  in  B  and  1633,  'The 
Church  Militant'  being  separated  by  five  blank  pages  from 
'The  Church'.  The  handwriting  of  all  the  English  poems  is 
that  of  an  amanuensis,  who  has  made  some  corrections  of 
his  own,  especially  of  obvious  slips,  but  there  are  as  well 
very  many  corrections  in  the  author's  unmistakable  hand;  in 
particular,  the  poem  'Perfection'  is  very  freely  recast  and  is 
given  a  new  name,  'The  Elixir'.  It  is  generally  possible  to 
distinguish  the  corrections  made  by  a  second  hand  from 
those  made  by  the  copyist,  and  they  are  so  recorded  in  the 
footnotes.  I  take  most  of  these  emendations  to  be  in 
Herbert's  own  hand. 

After  the  English  poems  there  are  three  blank  pages 
and  then  a  pencilled  note:  'The  following  supposed  to  be 
Mr  Herbert's  own  Writing.  See  the  Records  in  the  Custody 
of  the  University  Orator  at  Cambridge'  (an  allusion  to 
Herbert's  letters  in  the  Orator's  Book).  The  Latin  poems 
which  follow,  in  two  groups  entitled  'Passio  Discerpta'  and 
'Lucus',  are  unquestionably  in  Herbert's  beautiful  hand 
(see  an  example  reproduced  as  frontispiece). 

Of  the  164  poems  in  The  Temple,  as  commonly  reckoned 
(the  two  parts  of  'Superliminare',  'Good  Friday',  'Easter', 
'Love  (I,  II)'  and  'The  H.  Scriptures'  being  counted  as  one 
poem),  69  are  found  in  W^  which  has  the  first  part  only  of 
'Christmas'  and  the  second  part  only  of  'The  H.  Com- 
munion'. As  the  order  also  differs  in  W^  it  is  well  to  set  it 
out  fully  for  comparison.  Those  poems  which  were  to  be 
considerably  altered  before  they  reappeared  in  B  are 
asterisked,  and  the  six  W  poems  which  found  no  place  in 


liv  INTRODUCTION 

B  and  1633  are  italicized.  The  figures  in  brackets  indicate 
the  position  occupied  by  the  poems  in  the  text  of  1633, 
which  follows  the  order  of  B  with  the  single  exception  of 
'Anagram'. 

The  Dedication 
*The  Church-porch  (i) 

Perirranterium  (2:  =  stanza  I  of  Superliminare) 

Superliminare  (2:  =  stanza  2  of  Superliminare) 

The  Altar  (3) 
*The  Sacrifice  (4) 
*The  Thanks-giving  (5) 

The  Second  Thanks-giving  (6:  =  The  Reprisall) 
The  Passion  (9:  =  part  2  of  Good  Friday) 

The  Passion  (10:  —  Redemption) 

Good  Friday  (9:  —  part  I  of  Good  Friday) 

The  Sinner '(8) 

Easter  (12:  —  part  I  of  Easter) 
*  Easter  (12:  —  part  2  of  Easter) 

Easter- wings  (13) 
*H.  Baptisme  (14) 

H.  Baptisme  (15) 

Love  i  and  2  (24) 

The  H.  Communion 
*Church-Musick  (38) 

The  Christian  Temper  (25:  =  The  Temper  [I]) 

The  Christian  Temper  (26:  =  The  Temper  [II]) 

Prayer  (21 :  =  Prayer  [I]) 
*Prayer  (22:  =  part  2  of  The  H.  Communion) 
*Prayer  (39:  =  Church-lock  and  key) 

Imploiment  (28 :  =  Employment  [I]) 
*Whitsunday  (30) 

The  H.  Scriptures  i  and  2  (29) 

Love- 

Sinn  (35:  =  Sinne  [II]) 

Trinity  Sunday  (42) 

Trinity  Sunday 
*Repentance  (19) 
"Praise  (32:  =  Praise  [I]) 

Nature  ( 1 6) 

*Grace  (31) 

Mattens  (34) 

Euen-song 


MANUSCRIPTS  OF  THE  TEMPLE  POEMS       Iv 

Christmas- Day  (56:  =  part  I  of  Christinas) 

Church-Monuments  (37) 

Frailty  (46) 

Content  (43) 

Poetry  (44:  =  The  Quidditie) 
*  Affliction  (18:  =  Affliction  [I]) 

Humility  (45) 
•Sunday (50) 

Jordan  (27 :  =  Jordan  [I]) 

Deniall  (55) 

Ungratfulnes  (57) 
*Imploiment  (54:  =  Employment  [II]) 

A  Wreath  (157) 

To  All  Angels  and  Saints  (53) 
*The  Pearle  (64) 

Tentation  (65:  —  Affliction  [IV]) 

The  World  (59) 

Coloss.  3.  3.  (60) 
*Faith  (20) 

Lent  (62) 
•Man  (66) 

Ode  (67:  =  Antiphon  [II]) 

Affliction  (73:  =  Affliction  [V]) 

Sinn  (17:  =  Sinne  [I]) 
•Charmes  and  Knots  (72) 

Unkindnes  (68) 

Mortification  (74) 
*The  Publican  (76:  =  Miserie) 

Prayer  (78:  =  Prayer  [II]) 

Obedience  (79) 

•Invention  (77:  =  Jordan  [II]) 
•Perfection  (156:  =  The  Elixir) 

The  Knell 

Perseverance 

Death  (158) 

Dooms-day  (159) 

ludgment  (160) 

Heaven  (161) 

Love  (162:  ==  Love  [III]) 
•The  Church  Militant  (163) 

L'Envoy  (164) 

It  will  be  seen  from  the  above  list  that  the  first  sixteen 


Ivi  INTRODUCTION 

poems  in  W  are  in  nearly  the  same  order  as  in  5,  but  that 
after  them  there  are  only  nine  instances  of  two  poems  in 
the  same  consecutive  order  in  W  and  5,  until  the  group  of 
nine  W  poems  at  the  end  of  B.  There  are  no  W  poems  in  B 
between  No.  79  'Obedience'  and  the  final  group  beginning 
with  No.  156  'The  Elixir'. 

Other  Manuscript  Versions  of  'The  Temple1  Poems. 

Several  of  The  Temple  poems  are  found  in  commonplace 
books  of  the  seventeenth  century,  but  in  no  case  have  I  seen 
any  reason  to  suppose  that  they  were  not  transcribed  from 
one  or  other  of  the  printed  editions,  even  when  that  fact  is 
not  explicitly  stated.  These  manuscript  versions  have, 
therefore,  no  independent  value  and  are  negligible  so  far 
as  the  text  is  concerned. 

There  is  in  the  Bodleian  Library  'Mr  Herbert's  Temple 
Explained  and  Improved'  by  George  Ryley,  1714/15  (MS. 
Rawlinson  D  199):  it  has  no  authority  for  the  text,  which, 
where  it  is  cited,  evidently  follows  a  late  edition;  and  the 
comments  lack  originality. 

iv.  Early  Editions  of  '  The  Temple 

The  title,  sub-title,  author's  name  and  (from  No.  ili) 
description,  and  the  text  from  Psalm  xxix  continue  un- 
changed, except  for  insignificant  typographical  differences, 
from  1633  to  1709,  and  are  therefore  not  recorded  after 
No.  ib.  All  editions  are  I2mo,  and  the  collation  of  Nos. 
1-7  is  identical.1 

i*.  THE  |  TEMPLE.  |  SACRED  POEMS  |  AND  | 
PRIVATE  EJA-|CULATIONS.  |  \rule\  \  By  Mr. 
GEORGE  HERBERT.  |  [rule']  \  PSAL.  29.  |  In  his  Temple 
doth  every  man  speak  of  his  honour.  \  [ornament  between 
rules']  |  CAMBRIDGE:  |  Printed  by  Thorn.  Buck,  \  and 

1  The  late  Professor  Palmer  printed  privately  in  1911  at  Cambridge,  Mass., 
A  Herbert  Bibliography ',  'being  a  catalogue  of  a  collection  of  books  relating  to 
George  Herbert  gathered  by  George  Herbert  Palmer.'  Mr.  Geoffrey  Keynes 
contributed  to  the  Nonesuch  edition  of  The  Temple  (1927)  a  'Bibliographical 
Note*.  Both  these  valuable  bibliographies  require  a  few  additions  and  amendments, 
which  are  here  recorded. 


EARLY  EDITIONS  OF  THE  TEMPLE       Ivii 

Roger  Daniel,  printers  |  to  the  Universitie.  1  1633.  [See 
below,  p.  i,  a  reproduction  of  this  title-page.] 

Collation:  I2mo:  ^  A-H12,  I2;  pp.  [8] +192 +  [4]. 

Contents:  [H1]  title  (verso  blank),  fl2^,  The  Printers  to 
the  Reader;  [1T4],  The  Dedication  (verso  blank);  A-H12, 
pp.  1—192,  text;  I1'2,  [pp.  193-5])  The  titles  of  the  severall 
poems,  [p.  196]  blank. 

ib.  As  i  a,  except  for  title-page  entirely  reset  thus:  THE  | 
TEMPLE.  |  SACRED  POEMS  |  AND  |  PRIVATE 
EJA  -  |  CULATIONS.  |  [rule]  \  By  Mr.  GEORGE  HERBERT,  | 
late  Oratour  of  the  Universitie  |  of  Cambridge.  \  [rule]  \ 
PSAL.  29.  |  In  his  Temple  doth  every  \  man  speak  of  his  honour.  \ 
[ornament  between  rules']  \  CAMBRIDGE:  |  Printed  by 
Thomas  Buck  \  and  Roger  Daniel:  \  HAnd  are  to  be  sold  by 
Francis  \  Green,  stationer  in  |  Cambridge. 

This  title-page  is  a  cancel-leaf;  the  chain-lines  run 
vertically,  not  horizontally  as  in  the  rest  of  the  book,  and  the 
stub  or  cancellatum,  to  which  the  leaf  is  gummed,  is  visible. 
The  description  of  the  author  as  'late  Oratour'  kept  its 
place  in  all  subsequent  editions.  Francis  Green,  a  Cam- 
bridge stationer  in  business  from  1628  to  1635,  had  an 
interest  in  having  his  name  on  at  least  so  many  copies  as 
he  was  likely  to  sell  in  Cambridge,  though  it  had  no 
relevance  for  the  larger  number  needed  for  the  London 
market.  The  second  edition  of  Giles  Fletcher's  Christs 
yictorie,  though  printed  by  the  university  printers,  has  for 
its  imprint  these  words  only,  'Cambridge  Printed  for 
Francis  Green.  1632'.  One  effect  of  introducing  his  name 
and  description  in  a  limited  number  of  copies  of  the  first 
edition  of  The  Temple  was  to  extend  the  imprint  from  five 
to  six  lines,  and,  probably  for  no  other  reason  than  to  avoid 
crowding  and  lack  of  symmetry,  the  date  was  omitted.  This 
does  not,  however,  constitute  a  distinct  issue,  as,  apart  from 
the  title-page,  the  copies  with  a  dated  and  an  undated  title- 
page  are  indistinguishable.  There  were,  indeed,  a  few 
insignificant  changes,  made  while  the  book  was  still  printing 
(e.g.  power  for  pow'r  in  'The  Altar',  1.  8 ;  pitie  for  pittie  in 
'The  Sacrifice',  1.  ,143;  pursue,  for  pursu  in  'Peace',  1.  41; 


Iviii  INTRODUCTION 

and  a  missing  mark  of  interrogation  supplied  in  'Love 
unknown',  1.  36),  but  these  variants  are  distributed  promis- 
cuously in  dated  and  undated  copies.  The  sheets  in  their 
first  or  in  their  corrected  state  were  placed  indifferently 
behind  a  dated  or  an  undated  title-page.  By  personal 
examination  or  from  the  particulars  kindly  supplied  to  me 
by  owners  and  librarians  I  have  ascertained  these  facts 
about  fourteen  dated  and  four  undated  copies  of  the  first 
edition.  Grosart  had  no  warrant  for  assigning  the  undated 
copies  to  1632.* 

2a.  The  second  Edition.  Printed  by  T.  Buck,  and  R. 
Daniel,  printers  to  the  Universitie  of  Cambridge,  1633. 

2b.  Identical  with  2#,  except  for  an  addition  to  the  imprint 
of  a  single  line :  H  And  are  to  be  sold  by  Fr.  Gfeen. 

This  title-page,  like  that  of  i£,  is  a  cancel,  but,  whereas 
the  copies  of  the  first  edition  with  Green's  name  are  in  the 
proportion  of  less  than  one  to  four  (so  far  as  copies  can  now 
be  traced),  the  copies  of  the  second  edition  with  his  name 
are  far  commoner  than  those  without.  Palmer  and  Keynes 
have  not  recorded  2#. 

The  only  important  textual  difference  introduced  in  the 
second  edition  is  the  change  of  Abstain  wholly  to  Wholly 
abstain  in  'The  Church-porch',  1.  13,  but  the  type  is  en- 
tirely reset  and  the  printer  has  taken  occasion  to  effect  a 
large  number  of  minor  typographical  corrections  in  spacing, 
punctuation,  and  spelling. 

3.  The  third  Edition.  Printed  by  T.  Buck,  and  R.  Daniel, 
printers  to  the  Universitie  of  Cambridge,  1634.  And  are  to 
be  sold  by  Fr.  Green. 

I  have  found  no  copies  without  Green's  name,  and  there 
is  no  indication  of  the  title-page  with  his  name  being  a 
cancel. 

Again  the  printer  has  exercised  care  over  the  typo- 
graphical minutiae.  There  are  two  verbal  changes :  Pm  for 
am  in  'The  Sacrifice',  1.  234,  and  who  for  me  for  who  from 

1  For  fuller  proof  of  these  statements  see  F.  E.  Hutchinson,  'The  First  Edition 
of  Herbert's  Templi,  in  Proceedings  of  the  Oxford  Bibliographical  Society t  v.  iii.  1938. 


EARLY  EDITIONS  OF  THE  TEMPLE        lix 

me  in  'The  H.  Communion',  1.  3;  the  latter  change  agrees 
with  the  reading  of  B,  but  it  might  have  been  guessed  from 
the  same  phrase  occurring  twice  elsewhere  in  The  Temple. 

4.  The  fourth  Edition.  Printed  by  T.  Buck,  and  R.  Daniel 
.  .  .  Cambridge,  1635. 

The  line  about  Green  is  absent;  he  went  out  of  business 
this  year. 

5.  The  fifth  Edition.    Printed  by  T.  Buck,  and  R.  Daniel 
.  .  .  Cambridge,  1638. 

This,  the  last  edition  for  which  Buck  was  responsible,  is 
remarkable  for  several  textual  alterations,  which  can  only  be 
explained  by  resort  being  again  had  to  the  manuscript  (see 
below,  p.  Ixxvi). 

6.  The  sixth  Edition.    Printed  by  Roger  Daniel  .  .  .  Cam- 
bridge. 1641. 

Some  copies  are  bound  with  the  anonymous  work  of 
Christopher  Harvey  (1597—1663),  The  Synagogue,  or,  The 
Shadow  of  the  Temple  .  .  .  In  imitation  of  Mr.  George  Herbert 
(London,  Printed  by  J.  L.  for  Philemon  Stephens.  1640). 

7.  The  seventh  Edition.   (Without  imprint  or  date.) 
This  is  recorded  in  the  British  Museum  catalogue  as 

'  ?  Cambridge  ?  1656',  but  there  are  good  reasons  for  dating 
it  earlier  and  ascribing  its  printing  to  London.  Although  it 
follows  the  Cambridge  lay-out,  the  printing  is  much  below 
the  university  printers'  standard;  also,  there  are  printers' 
ornaments,  notably  the  uncouth  Gorgon's  head  on  p.  16, 
which  are  not  found  in  any  Cambridge  book  of  the  period. 
The  ornament  below  'The  Altar'  on  p.  18  is  found  on  the 
title-page  of  the  second  edition  of  The  Synagogue  (Printed 
by  J.  L.  for  Philemon  Stephens,  at  the  gilded  Lion  in  Pauls 
Churchyard.  1 647),  which  is  often  bound  with  this  edition  of 
The  Temple.  Stephens  had  already  a  connexion  with  Herbert 
as  the  publisher  of  Donne's  sermon  commemorating  Lady 
Danvers  (1627),  to  which  Herbert's  Latin  elegies  were 
appended.  He  was  also  the  publisher  of  the  first  edition  of 


Ix  INTRODUCTION 

The  Synagogue  in  1640,  and  was  to  publish  'The  seventh 
Edition'  of  The  Temple  with  his  imprint  and  the  date  1656 
(see  No.  8).  Moreover,  in  John  Trapp's  A  Commentary  upon 
the  XII  Minor  Prophets,  printed  by  R.  N.  for  Philemon 
Stephens  in  1654,  there  is  a  list  of  books  to  be  sold  by 
Stephens,  which  includes  Donne's  sermon,  The  Temple,  and 
The  Synagogue.  E.  Arber  (Bibliographica,  vol.  iii,  part  ix, 
pp.  1 8 1-2)  states  that  Stephens  was  'the  first  English 
publisher  who  put  a  list  of  his  Publications  at  the  end  of 
his  books',  but  he  fails  to  notice  that  some  of  the  books  on 
Stephens's  lists  had  other  publishers;  he  was  not  only  a 
publisher,  but  a  bookseller  with  a  special  interest  in  theo- 
logical and  devotional  books.  The  last  Cambridge  edition 
of  The  Temple  (1641)  may  have  been  exhausted  by  1647. 
Perhaps  Stephens  reckoned  that  the  new  edition  of  The 
Synagogue  would  go  off  better  if  it  were  bound  up  with  The 
Temple,  and  he  may  have  found  difficulty  in  inducing  the 
Cambridge  printers  to  reprint  owing  to  the  Civil  War  and 
risked  getting  it  printed  in  London  without  authorization, 
and  therefore  without  imprint.  If  this  edition  without  im- 
print was  issued  in  or  about  1 647,  it  would  bridge  the  un- 
accountably wide  gap  in  the  reproduction  of  so  popular  a 
book  between  the  Cambridge  edition  of  1641  and  the  dated 
London  edition  of  1656. 

8.  The  seventh  Edition,  with  an  Alphabeticall  Table  for 
ready  finding  out  chief  places.  London,  Printed  by  T.  R. 
for  Philemon  Stephens.  1656* 

Collation:  [*]*,  A-I«,  K*;  pp.  [12]+  i92  +  |j6].  The 
Titles  of  the  several  Poems'  [*5~6]  precede  the  text  of  the 
poems  instead  of  following,  as  hitherto.  The  text  has 
the  same  signatures  and  pagination  as  in  the  Cambridge 
editions.  The  signatures  of  the  text  continue  unaltered 
from  1633  to  1703,  when  a  slight  alteration  is  made;  the 
pagination  of  the  text  is  unaltered  from  1633  to  1709  in- 
clusive. The  Alphabetical  Table  is  included  in  all  sub- 
sequent editions  to  1 709,  and  some  edition  of  The  Synagogue, 
with  its  own  separate  title-page,  signatures,  and  pagination, 
is  generally  bound  with  The  Temple. 


EARLY  EDITIONS  OF  THE  TEMPLE         Ixi 

9.  The  Eighth  Edition.    London,  Printed  by  R.  N.  for 
Philemon  Stephens,  1660. 

Collation  as  No.  8. 

10.  The  Ninth  Edition.    London,  Printed  by  J.  M.  for 
Philemon  Stephens,  and  are  to  be  Sold  at  the  Kings  Arms  in 
Chancery-L&nt)  1667. 

Some  copies  add  'and  J.  Stephens'  after  'Philemon 
Stephens'. 

Collation  as  No.  8. 

11.  The  Tenth  Edition.    Together  with  his  Life.    With 
several  Additions.   London,  Printed  by  W.  Godbid,  for  R.  S. 
and  are  to  be  Sold  by  John  Williams  Junior  .  .  .  1674. 

Collation:  [a]6,  A-B12,  C6,  *6  [*'  cancelled,  probably  a 
discarded  title-page],  A-I12,  K6.  In  some  copies  the  same 
matter  is  differently  distributed,  *  following  [a],  and  the 
Life  (A-B12,  C6)  either  preceding  the  poems  and  Table 
(A-I12,  K6)  or  following.  In  the  arrangement  first  des- 
cribed Keynes  detects  that  'probably  all  the  preliminary 
matter  on  the  leaves  [a]T-C6,  including  the  portrait  and 
Walton's  Life,  were  added  as  an  afterthought  and  sub- 
stituted for  the  original  title*. 

An  important  edition  for  its  new  matter  —  the  portrait  by 
R.  White,  engraved  first  for  Walton's  Lives  (1670),  and 
here  after  slight  retouching  used  as  frontispiece;  eight  lines 
of  verse  headed  'These  Lines  should  have  been  under  his 
Picture',  placed  on  the  first  leaf  after  the  title-page;  the 
Life,  reproduced  with  small  changes  from  Walton's  Lives; 
and  three  commendatory  poems,  'A  Memorial  to  the 
Honorable  George  Herbert'  (anonymous),  'An  Epitaph 
upon  the  Honorable  George  Herbert'  by  'P.D.  Esq\^  and 
'The  Church  Militant',  a  new  poem  in  heroic  couplets, 
subscribed  ^dversus  Impia,  Anno  1670*.  'Superliminare* 
(p.  1  6)  and  'The  Altar'  (p.  1  7)  appear  in  engraved  settings, 
which  are  reproduced  or  imitated  in  subsequent  editions.  The 
portrait  and  the  Life  also  keep  their  place  till  1  709  inclusive. 


The  Eleventh  Edition.  Together  with  his  Life.  (The 
words    'With    several    Additions'    are    absent.)     London, 


Ixii  INTRODUCTION 

Printed  by  S.  Roycroft,  for  R.S.  and  are  to  be  Sold  by  John 
Williams  Junior  ...  1678. 

Collation:  A12,  A-B12,  C6,  A-I12,  K6.   In  some  copies  the 
Life  (A-B12,  C6)  comes  last. 


Identical   with    I2#,   except  that  the   date   is    167.9 
[sic]  or  in  some  copies  1679.   This  title-page  is  not  a  cancel. 

13.  The  Eleventh  Edition.   Together  with  his  Life.   With 
several  Additions.   London,  Printed  for  R.  S.  and  are  to  be 
Sold  by  Richard  Willington  ...  1695. 

Collation  as  No.  n,  except  for  the  preliminaries  (a), 
which  are  reset;  an  extra  blank  page  is  secured  before  the 
frontispiece  by  transferring  the  Lines  on  the  Picture,  which 
in  1674  were  on  (a)  3  with  verso  blank,  to  the  verso  of  (a)6. 
The  rest  of  the  book  consists  of  unused  sheets  of  1674,  with 
even  the  most  obvious  misprints  uncorrected;  this  reissue 
is,  therefore,  negligible,  so  far  as  the  text  of  the  poems  is 
concerned.  Perhaps  Willington  did  not  know  of  No.  12, 
and  therefore  called  this  edition  the  Eleventh.  Details  from 
a  copy  in  the  editor's  possession. 

14.  The  Twelfth  Edition  Corrected.    London,  Printed  by 
7«  Barber  ',  for  Jeffery  Wale  ...  1  703. 

Collation:  A-K12,  A-E12,  F*.  The  first  sheet  of  12 
leaves  contains  the  preliminaries  and  up  to  p.  10  of  'The 
Church-porch',  so  that,  for  the  first  time,  the  signature  of 
the  text  of  the  poems  begins  from  A8  instead  of  A1,  as  in  all 
previous  editions.  The  paging  of  the  text  runs,  as  before, 
from  i  to  192.  The  Life  follows  The  Synagogue  and  carries 
on  its  signatures.  White's  engraving  is  redone  by  Sturt, 
and  the  Lines  on  the  Picture,  for  the  first  time,  appear  under 
the  portrait,  as  originally  intended. 

15.  The  Thirteenth  Edition  Corrected,    London:  Printed 
for  John  Wyat  and  Eben.  Tracy.    1709. 

Collation  as  No.  14. 

There  is  no  further  edition  of  The  Temple  till  the  Bristol 
edition  of  1799  (see  below,  p.  Ixv). 


A  PRIEST  TO  THE  TEMPLE  bciii 

v.     *A  Priest  to  the  Temple    and  Other 
Writings 

I.  HERBERTS  \  Remains.  |  [rule']  \  Or,  |  SUNDRY  | 
PIECES  |  Of  that  sweet  SINGER  |  of  the  TEMPLE,  | 
Mr  George  Herbert,  \  Sometime  |  Orator  of  the  University 
of  |  CAMBRIDG.  |  [rule]  \  Now  exposed  to  publick  light.  \ 
[rule]  |  LONDON,  |  Printed  for  Timothy  Garthwait,  \  at 
the  little  North  door  of  Saint  |  Paul's.  1652. 

Collation:  I2mo:  A6,  a-b12,  c6,  B-H12,  A-D12;  pp.  [Ixxii], 
1-168,  [2],  1-70,  171-94- 

Contents:  title,  separate  title  [A2]  A  PRIEST  |  To  the  | 
TEMPLE,  |   [rule]  \   OR,  |   The  Countrey  PARSON  | 
HIS  |    CHARACTER,  |   AND  |    Rule  of  Holy  Life.  | 
[rule]  |  The  AUTHOUR,  |  Mr  G.  H.  \  [ornament  between 
rules]  |  LONDON,  |  Printed  by  T.  Maxey  for  T.  Garthwait, 
at  the  |   little  North  door  of  S*  Paul's.    1652.    A3-4  The 
Authour  to  the  Reader  (dated  1632),  [A5~6]  A  Table  of 
Contents  to  the  Country  Parson;  [A6],  Errata;  [A6v],  half- 
title,  A  Prefatory  View  of  the  Life  of  Mr.  Geo.  Herbert; 
a— b12,  c6  (unpaged)  text  of  A  Prefatory  View  (acknowledged 
as  his  by  Barnabas  Oley  in  the  2nd  edn.);  B-H12,  pp.  i- 
168,  text  of  A  Priest  to  the  Temple;  separate  title  [A1], 
JACULA  |  PRUDENTUM.  |  [rule]  \  OR  |  Outlandish  \ 
PROVERBS,  |  SENTENCES,  &c.\  [rule]  \  SELECTED  | 
By  Mr  George  Herbert,  \  Late  |  Orator  of  the  Universitie 
ofj  CAMBRIDG.  |  [ornament  between  rules]  \  LONDON,) 
Printed  by  T.  Maxey  for  T.  Garthwaity  at  the  |  little  North 
door  of  S*  Paul's.    1651.    A2-C12,  pp.  1-70,  text  of  pro- 
verbs; D1"3,   pp.    171-5   The  Authour's    Prayers,    D3v~s, 
pp.   176-9  letter  to  N.F.,  DSV^,  pp.   180-2  three  Latin 
poems   to  Bacon    and   Donne,    [D7"12],    pp.    183-94   An 
Addition  of  Apothegmes  by  Severall  Authours.    In  some 
copies  an  Imprimatur  (June  30.  1651)  is  on  p.  194. 

Palmer's  copy  (A  Herbert  Bibliography,  No.  1 9)  has  the 
preliminary  leaves  A1'4  duplicated. 

The  miscellaneous  pieces  at  the  end  (pp.  171-94)  exactly 
fill  sheet  D,  Some  of  the  *  Apothegmes  by  Severall  Authours* 

917.15  p 


Ixiv  INTRODUCTION 

can  be  traced  to  Bacon,  and  there  is  no  reason  to  assign  any 
of  them  to  Herbert;  they  were  probably  added  to  complete 
the  sheet  in  what  was  in  any  case  a  small  book.  The  paging 
of  this  last  section  picks  up  from  the  paging  of  'A  Priest 
to  the  Temple',  though  it  begins  with  p.  171,  not  p.  169 
(now  represented  by  the  separate  title-page  of  'Jacula 
Prudentum',  with  verso  blank).  The  erratic  pagination 
suggests  that  the  inclusion  of  'Jacula  Prudentum',  which,  as 
thus  printed,  probably  had  an  independent  existence  in 
1651,  was  an  afterthought;  the  proverbs  are  not  mentioned 
in  the  title-page  of  1652  or  in  'A  Prefatory  View'.  The 
bibliography  of  Outlandish  Proverbs  and  of  its  enlarged 
form,  Jacula  Prudentum^  is  so  complicated  that  it  is  treated  in 
a  separate  excursus  (below,  p.  568),  where  also  the  question 
of  Herbert's  responsibility  for  the  proverbs  is  discussed. 

2.  A  |   PRIEST  |   TO  THE  |   Temple.  '|    OR  THE  | 
Country  Parson  |  HIS  |   CHARACTER,  |  AND  |   Rule 
of  Holy  Life.  |  [rule]  \  By  Mr.  Geo.  Herbert,  Orator  of  the  \ 
University  of  Cambridge.  \  \rule}  \  The  second  Edition;  With 
a  new  |  Praeface,  by  B.O.  \  [rule]  \  LONDON,  \  Printed 
by  T.  Roycroft,  for  Benj.  Tooke,  at  |   the  Ship  in  St.  Paufs 
Church-yard.  |  1671. 

Collation:  8vo:  A8,  a8,  B-O8;  pp.  (xxxii)-f  139 +  [69]. 

Contents:  [AIV]  Imprimatur.  Ex  ^Ed.  Lambethanis  Maii 
24,  1671.  Tho.  Tomkyns;  [A2],  title;  A*~*y  Author  to 
Reader;  [A5"8]— a1"7,  Publisher  to  the  Christian  Reader, 
signed  Barnabas  Oley;  [a8],  Contents;  B-I8,  K6,  text; 
[K7],  An  Advertisement  to  Reader;  K8-O6,  A  Prefatory 
View;  [O7],  list  of  books  to  be  sold  by  Benjamin  Took. 

'A  Prefatory  View'  is  displaced  by  Oley's  new  preface, 
but  it  is  included  in  the  book  at  the  end.  The  Author's 
Prayers  are  not  included. 

3.  A  PRIEST  TO  THE  TEMPLE  (&?*.,  as  in  No.  2). 
The  Third  Impression.    London,  Printed  by  T.  R.  for 
Benj.  Tooke,  at  the  Ship  in  St.  PauFs  Church-yard.    1675. 

Collation:  i2mo:  A12,  a8,  B-L12,  M4;  pp.  [xl]+i66  + 
[72],  M1"4  absent  from  some  copies. 

Contents:  as  in  No.  2.  M1"4,  a  longer  list  of  books  for  sale. 


A  PRIEST  TO  THE  TEMPLE  Ixv 

4.  A  PRIEST  To  The  Temple  (&V.  as  in  No.  3).  The 
Fourth  Edition.  London:  Printed  for  Benj.  Tooke,  at  the 
Middle-Temple-Gate  in  Fleetstreet.  1701. 

Collation:  I2mo:  A12,  a«,  B-H12  [sheet  H  is  misprinted 
G],  I»;  pp.  [xxxii]+i4i  +  [43]. 

Contents:  as  in  No.  3,  including  both  of  Oley's  prefaces. 
Some  copies  are  without  preface  of  1671  (A3~12,  a4;. 

The  other  manuscripts  and  printed  books  containing  the 
occasional  writings  of  Herbert  are  named  in  the  footnotes 
to  the  pages  where  these  writings  occur  in  the  text,  and 
questions  of  authenticity  are  discussed  in  the  Commentary. 

vi.  Modern  Editions  of  Herbert's  Works 

After  a  gap  of  ninety  years  The  Temple  began  to  appear 
again  with  growing  frequency  from  1799,  when  it  was 
printed  at  Bristol  'by  and  for  R.  Edwards;  and  sold 
by  T.  Hurst,  Pater-Noster-Row,  London',  together  with 
Walton's  Life  (abridged)  and  The  Synagogue.  In  1806^ 
Edwards,  who  is  now  described* as  of  Crane  Court,  Fleet 
Street,  printed  The  Temple  and  The  Country  Parson  for  a 
group  of  London  publishers,  and  another  edition  of  the 
same,  with  Walton's  Life  added,  was  published  in  1 853  by 
the  same  group,  with  Edwards  still  as  printer.  The  text  of 
the  last  Cambridge  edition  (1641)  was  followed.  The  same 
three  works  were  published  in  one  volume  by  Edward 
Suter  of  Cheapside  in  1835;  *ke  unnamed  editor  states  that 
'each  work  has  been  collated  with  the  first  edition',  though 
he  also  made  intelligent  use  of  some  corrections  in  the  later 
Cambridge  editions;  it  was  in  many  ways  a  more  scholarly 
text  of  The  Temple  than  Pickering's  which  appeared  in  the 
same  year.  From  now  on  there  were  very  many  editions 
of  The  Temple  throughout  the  century,  and  it  is  sufficient 
to  name  those  only  which  added  to  knowledge. 

The  first  collected  Works  of  George  Herbert  was  edited  and 
published  by  William  Pickering,  vol.  ii  'Poems'  appearing 
in  1835,  and  vol.  i  'Life  and  Remains'  in  1836.  The  1835 
volume  included,  besides  The  Temple  and  The  Synagogue, 
most  of  the  Latin  poems,  and  also  Coleridge's  notes  made 


Ixvi  INTRODUCTION 

in  a  copy  of  The  Temple.  Before  the  1836  volume  was  out, 
Pickering  had  found  'Memoriae  Matris  Sacrum';  he  printed 
ityfaufe  de  mieux,  at  the  end  of  the  prose  volume,  and  as  well, 
from  a  manuscript  in  his  possession,  *Inventa  Bellica'  (a 
version  of  the  poem  'Triumphus  Mortis',  which  is  among 
the  Latin  poems  in  the  Williams  MS.,  with  which  Pickering 
was  not  acquainted).  The  prose  volume,  besides  giving 
Oley's  and  Walton's  lives,  included  A  Priest  to  the  Temple, 
the  notes  on  Valdesso,  the  translation  of  Cornaro,  Jacula 
Pru den turn ,  the  oration  on  Charles's  return  from  Spain,  the 
Latin  letters  from  the  Orator's  Book  and  eight  English  letters 
— a  notable  gathering.  In  the  many  editions  which  fol- 
lowed in  Pickering's  lifetime,  he  was  able  to  add  a  few  more 
items,  viz.  the  oration  before  the  ambassadors,  four  more 
English  letters  (from  Rebecca  Warner's  Epistolary  Curio- 
sities, 1818)  and  a  few  poems  ascribed  to  Herbert.  A 
useful  one-volume  edition  of  the  Works,  with  notes,  was 
edited  in  1854  by  R.  A.  Willmott.  James  Yeowell,  sub-editor 
of  Notes  and  Queries,  added  notes  to  a  reissue  of  Pickering's 
collected  edition  for  Bell  and  Daldy  in  1859.  So  far,  little 
work  had  been  done  on  the  text  of  The  Temple. 

Grosart's  Complete  Works  in  verse  and  prose  of  George 
Herbert  (1874,  3  vols.)  was  the  first  to  make  use  of  the 
Williams  MS.  From  it  he  printed  the  six  discarded  English 
poems  and  the  two  collections  of  Latin  verse.  Unfortun- 
ately his  reading  of  this  MS.  and  of  the  Bodleian  MS.  was 
careless,  and  there  was  nothing  he  did  which  does  not  need 
to  be  done  again.  In  compiling  his  text  of  The  Temple  he 
pleased  his  Fancy  in  adopting  many  readings  from  W^ 
although  he  should  have  borne  in  mind  that  it  represented 
an  earlier  stage  of  Herbert's  work.  It  is  the  more  un- 
fortunate that  Grosart's  faulty  and  eclectic  text,  with  little 
alteration,  has  been  used  for  many  popular  editions.  Grosart 
as  well  compiled  a  large  body  of  miscellaneous  information 
and  comment. 

Of  the  later  popular  editions  two  only  deserve  mention. 
R.  Seeley  carefully  edited  the  text  of  The  Temple  in  1894 
from  the  first  edition,  and  illustrated  it  with  much  felicity 
and  taste  by  engravings  of  Dtirer,  Holbein,  and  English 


MODERN  EDITIONS  Ixvii 

artists  of  the  Elizabethan  age.  E.  C.  S.  Gibson's  edition  of 
The  Temple  (1899;  revised  1905)  reproduced  the  text  of 
the  editio  princeps  with  very  few  slips  and  gave  also  most  of 
the  variant  readings  of  the  manuscripts. 

In  1876  appeared  two  type-facsimile  reproductions  of 
the  first  edition  of  The  Temple  \  one,  edited  by  Grosart,  was 
made  from  the  undated  copy  then  belonging  to  Mr.  Henry 
Huth;  the  other,  published  by  Wells  Gardner  without 
editor's  name,  from  the  dated  copy  in  the  British  Museum. 
Both  were  several  times  reprinted,  and  to  the  third  (1882) 
and  subsequent  editions  of  the  latter  (published,  or  taken 
over,  by  Fisher  Unwin)  an  essay  by  J.  H.  Shorthouse  was 
prefixed.  Grosart's  facsimile  was  the  more  accurate  of  the  two 
but  both  have  many  mistakes.  An  edition  of  The  Temple, 
'Printed  from  the  Manuscript  in  the  Bodleian  Library  by 
the  Nonesuch  Press',  appeared  in  1927.  It  is  a  book  of  much 
typographical  beauty  and  gives  the  reader  a  fair  idea  of  the 
text  before  editor  and  printer  revised  it  for  the  editio  princeps, 
although  there  are  some  misprints  and  misreadings  of  the 
manuscript;  here  and  there  the  defective  punctuation  of  the 
manuscript  is  silently  corrected. 

All  previous  studies  of  Herbert,  except  for  his  Latin 
writings,  were  surpassed  by  the  monumental  edition,  The 
English  Works  of  George  Herbert  (3  vols.,  1905;  revised, 
1907;  reissued,  1915),  by  George  Herbert  Palmer  of 
Harvard.  The  introductory  essays  and  the  very  full  com- 
mentary, the  devoted  work  of  a  lifetime,  have  done  much 
to  interpret  the  many  obscurities  and  allusions  in  Herbert's 
poetry.  The  treatment  of  the  text  is  less  satisfactory; 
Palmer  did  not  himself  collate  the  manuscripts  and  some 
forty  readings  are  inaccurately  recorded.  Palmer  attributed 
most  importance,  after  the  commentary,  to  the  fact  that  his  was 
the  first  attempt  to  arrange  the  poems  in  chronological  order. 
He  was  the  first  to  discern  that  no  poems  in  W  refer  to  the 
author  having  reached  the  priesthood,  and  on  that  ground  he 
inferred  that  the  collection  was  completed  before  Herbert 
went  to  Bemerton  in  1630;  sometimes  he  dated  its  comple- 
tion 'about  1629'  (ibid.  i.  187),  sometimes  'about  1628' 
(iii.  3).  On  the  strength  of  this  inference  he  proceeded  to 


Ixviii  INTRODUCTION 

divide  the  poems  into  three  sections;  the  first  he  called 
'Cambridge  Poems',  although  the  description  is  not  entirely 
satisfactory,  as  Herbert  ceased  to  reside  regularly  at  Cam- 
bridge as  early  as  1624;  the  third  he  called  4Bemerton 
Poems'.  With  these  two  divisions  there  can  be  no  quarrel, 
although  the  reader  of  the  poems  in  Palmer's  first  section 
will  do  well  to  remember  that  he  is  reading  them  in  their 
final  form,  which  often  differs  considerably  from  their 
unrevised  form  in  W.  Between  these  two  main  sections  of 
Cambridge  and  Bemerton  poems,  Palmer  places  a  group, 
consisting  of  eight  W  poems  and  ten  from  the  later  collec- 
tion, and  entitles  them  'The  Crisis',  as  he  detects  in  them 
references  to  Herbert's  hesitation  about  entering  the 
priesthood.  Palmer  calls  1627-9  the  years  of  crisis,  but 
he  might  well  have  begun  the  period  earlier — with  the 
death  of  Herbert's  powerful  friends  in  1624  and  1625,  and 
with  his  serious  illness  which  belongs  probably  to  1626  (see 
above,  p.  xxxiii).  Also,  a  secular  career  was  ruled  out  when, 
in  or  before  1626,  he  was  ordained  deacon.  At  no  period 
of  his  life  did  Herbert  wholly  escape  the  tension  arising 
from  his  self-confessed  habit  of  procrastination — 'My  soul 
doth  love  thee,  yet  it  loves  delay' — or  from  his  recurring 
attacks  of  illness.  Palmer  was  right  to  stress  this  note  of 
conflict  and  divided  aims,  which,  indeed,  saves  the  poems 
from  tameness,  the  bane  of  religious  verse;  and  this  note  is 
heard  in  many  poems  before  and  after  'the  crisis'.  It  is  pos- 
sible that  Palmer  over-emphasizes  the  conflict  of  mind  about 
the  priesthood,  and  that  Herbert's  spiritual  struggle  was  over 
the  more  general  issue  of  his  submission  to  the  Divine  will. 
More  serious  risks  are  taken  when  Palmer  makes  five 
subdivisions  within  each  of  the  main  sections,  'Cambridge 
Poems'  and  'Bemerton  Poems'.  This  inner  grouping  is 
useful  if  it  is  regarded  as  what  he  expressly  calls  it,  'a 
classification  according  to  the  subject-matter  of  the  poems', 
4a  topical  order'.  Thus,  for  example,  the  'Bemerton  Poems* 
are  grouped  under  the  titles,  'The  Happy  Priest','Bemerton 
Study',  'Restlessness',  'Suffering',  'Death'.  When,  how- 
ever, he  goes  on  to  speak  of  it  as  'a  classification  which  is 
also  largely  chronological'  (i.  190),  great  caution  is  needed 


MODERN  EDITIONS  Ixix 

before  accepting  a  view  which  must  seriously  affect  the 
interpretation  of  Herbert's  character  and  poetic  develop- 
ment. In  Palmer's  arrangement  of  the  'Bemerton  Poems' 
almost  all  the  happier  poems  corne  at  the  beginning,  and 
are  followed  by  poems  of  malaise,  which  lead  on  to  poems  of 
gloom.  Nothing  can  be  less  like  the  contemporary  evidence 
of  Herbert's  character  and  disposition  at  the  end  of  life. 
As  the  two  poems  named  'The  Temper'  show,  he  was  a 
man  of  moods,  which  succeed  one  another  quickly.  Mr. 
Aldous  Huxley  has  exactly  described  Herbert's  tempera- 
ment when  he  says  (Texts  and  Pretexts,  p.  12):  'The  climate 
of  the  mind  is  positively  English  in  its  variableness  and 
instability.  Frost,  sunshine,  hopeless  drought  and  refresh- 
ing rains  succeed  one  another  with  bewildering  rapidity. 
Herbert  is  the  poet  of  this  inner  weather/  He  is  resilient 
and  passes  quickly  from  fits  of  depression  to  reassurancej 
the  saddest  poems  either  end  with  "Harmony  restored  or  are 
followed  in  the  original  order  by  a  poem  in  which  he 
recovers  peace  of  mind.  Palmer  holds  that  there  is  'prob- 
ably nothing  expressive  of  Herbert's  mind  or  wish'  in  the 
order  of  poems  in  B\  but,  though  it  may  sometimes  be 
accidental,  there  are  many  instances  of  purpose,  and  on  the 
whole  more  is  lost  than  is  gained  by  dispersing  the  poems  in 
groups  on  such  slender  internal  evidence.  Something  of 
Herbert's  orderly  mind  is  lost  when  Palmer  separates  'The 
Thanksgiving'  from  'The  Sacrifice',  'Redemption'  from 
'Good  Friday',  'Church-rnusick'  from  'Church-lock  and 
key',  and  'Man'  from  'Antiphon'.  The  Bemerton  poems 
suffer  most  by  this  dispersion:  for  instance,  in  the  traditional 
order  'Longing',  with  its  plaintive  cry  at  the  close,  'My  love, 
my  sweetnesse,  heare!',  is  immediately  followed  by  'The 
Bag',  which  begins:  'Away  despair!  my  gracious  Lord  doth 
heare.'  To  separate  these  poems  by  122  pages,  as  Palmer 
does,  is  a  grave  disadvantage  to  the  study  of  Herbert's  mind. 
There  are  such  far-reaching  results  from  taking  Palmer's 
topical  arrangement  as  chronological  that  this  caveat  must 
be  entered.  The  indebtedness  of  every  student  of  Herbert 
to  Palmer  is  so  great  that  this  note  of  dissent  on  one  im- 
portant feature  of  his  edition  may  be  allowed. 


Ixx  INTRODUCTION 

The  Country  Parson  was  admirably  edited,  with  an  intro- 
duction and  notes,  by  H.  C.  Beeching  in  1898.  There  are 
also  comments  of  his  on  Herbert's  poems  in  essays  and 
anthologies  which  show  such  insight  and  subtlety  as  to 
make  us  believe  that  he  would  have  been  an  ideal  editor  of 
The  Tern-pie.  Beeching  had  also  an  advantage,  which  Palmer 
lacked,  of  an  intimate  knowledge  of  England  and  its  church- 
life  in  the  seventeenth  century. 

vii.   The  Text  of 'The  Temple 

The  manuscript  authority  for  determining  the  text  of 
The  Temple  is  less  decisive  than  in  the  case  of  many  famous 
books;  it  would  have  been  otherwise  if  the  'little  book'  had 
survived  which  Herbert  on  his  death-bed  put  into  Edmund 
Duncon's  hands  to  convey  to  Ferrar.  Walton*  derived  his 
account  of  this  transaction  and  of  Herbert's  words  on  the 
occasion  from  Duncon  himself,  who  was  still  alive  when  the 
Life  of  Herbert  first  appeared  in  I67O.1  There  are  good 
reasons  why  the  'little  book'  cannot  be  identified  with  the 
Bodleian  manuscript  (5).  It  is  not  merely  that  B  is  a 
particularly  large  folio,  which  Duncon  would  not  be  likely 
to  forget  if  he  had  been  the  bearer  of  it  to  Little  Gidding. 
Walton,  preferring  edification  to  accuracy,  may  be  using 
'little'  to  emphasize  Herbert's  modesty:  'Thus  meanly 
did  this  humble  man  think  of  this  excellent  Book.'  The 
only  surviving  manuscript  book  of  his  poems,  which 
Herbert  certainly  handled,  namely,  the  one  in  Dr.  Wil- 
liams's  Library  (W},  is  a  very  small  book,  and  he  may  well 
have  affected  a  book  of  similar  size  for  his  later  collection. 
More  decisive  is  the  style  of  the  handwriting  of  B.  So 
much  has  survived  of  Gidding  writing  that  its  character- 
istics can  be  recognized  with  some  assurance.  There  are 
not  only  the  tall  flourished  letters  with  their  loops  filled  in, 
but  also  the  unusual  accenting  of  the  indefinite  article  (d), 
which  is  not  found  in  any  autograph  of  Herbert  or  in  the 
earlier  manuscript.  Evidently  B  is  a  fair  copy  of  the  'little 
book',  made  for  the  licensers,  not  necessarily  by  Ferrar 

1  Lives,  pp.  66-7,  and  see  above,  p.  xxxix. 


THE  TEXT  OF  THE  TEMPLE  Ixxi 

himself  but  quite  as  probably  by  one  of  the  Gidding  com- 
munity under  his  supervision.  There  are  very  few  cor- 
rections in  By  compared  with  the  many  found  in  W\  most 
of  them  appear  to  be  made  by  the  copyist,  especially  of 
words  misspelt  or  misread,  but  a  few  are  added  by  another 
hand  and  in  an  ink  which  now  looks  yellower  than  the  first 
writing;  there  is  no  correction  which  at  all  suggests  the 
author's  hand.  It  may  be  presumed  that  all  the  corrections 
in  B  were  made  before  The  Temple  was  printed,  as  they 
would  have  no  point  afterwards.  The  making  of  the  fair 
copy  was  a  labour  of  love,  and  no  pains  were  spared  in 
executing  it  on  handsome  paper  in  elaborate  and  carefully 
formed  letters,  all  within  a  frame  of  lines  ruled  in  red.  It 
was,  no  doubt,  the  copyist's  intention  to  reproduce  exactly 
the  contents  of  the  'little  book',  even  if  he  or  she  sometimes 
copied  mechanically  with  more  attention  to  the  calligraphy 
than  to  the  sense,  or  made  slips  from  tiredness — as  many  as 
three  or  four  on  a  page  now  and  then.  Except  for  such  slips, 
for  which  allowance  must  be  made,  B  brings  us  nearer  the 
author's  text  than  anything  else  that  survives,  and  therefore 
its  readings  have  the  first  claim  on  our  respect. 

We  have  next  to  consider  what  degree  of  authority 
belongs  to  the  other  extant  manuscript.  The  English 
poems  in  W^  like  those  in  By  are  in  the  hand  of  an  amanu- 
ensis, but  W  has  one  advantage  over  the  later  manuscript  in 
its  having  been  overseen  and  corrected  by  the  author;  all 
the  differences  in  W  from  B  and  1633  deserve,  therefore, 
to  be  recorded  in  the  footnotes,  but,  since  they  do  not 
represent  the  author's  final  judgement,  an  editor  is  not  free, 
as  Grosart  held  himself  to  be,  to  adopt  its  readings  at 
pleasure,  but  only  for  specially  cogent  reasons.  I  have 
resisted  the  temptation  to  adopt  any  words  from  W  except 
in  three  instances;  I  think  that  the  amanuensis  of  B  mis- 
read 'cause'  for  'case'  in  'The  Sacrifice',  1.  115,  and  'house  of 
death'  for  'houre  of  death'  in  'Mortification',  1.  18,  and  the 
argument  of  'Man'  seems  to  require  the  reading  of  W>  'He 
is  a  tree,  yet  bears  more  fruit.'1  The  chief  value  of  PFis  to 
corroborate  the  readings  of  B  where  they  differ  from  1633, 

1  See  further,  p,  508. 


Ixxii  INTRODUCTION 

or  to  support  1633  where  it  has  corrected  a  slip  of  B\  it  is 
also  useful  for  checking  the  rather  capricious  and  defective 
punctuation  of  B. 

The  relation  of  the  editio  princeps  to  B  must  next  be 
considered.  Was  the  type  set  up  from  this  manuscript,  the 
primary  purpose  of  which  was  to  procure  the  university 
licence  for  printing?  Dr.  Percy  Simpson  doubts  whether 
the  printer  had  the  use  of  the  licensers'  copy  because  it  is 
'spotless'.1  His  authority  carries  great  weight,  but  I  think 
it  not  inconceivable  that,  if  this  fine  copy  were  put  in  the 
compositor's  hand  with  an  injunction  to  treat  it  with  special 
care,  it  might  escape  injury.  It  was  not  unusual  for  a 
licenser's  copy  to  be  used  by  the  printer;  Miss  Helen 
Darbishire  maintains  that  the  manuscript  of  Book  I  of 
Paradise  Lost,  now  in  the  Pierpont  Morgan  Library,  which 
bears  the  licensers'  Imprimatur,  'was  used  by  the  printer 
for  setting  up  his  type  for  the  first  edition'.2  I  dismiss  the 
possibility  that  the  'little  book'  was  used  by  the  printer, 
since,  if  it  at  all  resembled  the  other  small  manuscript  (W} 
in  the  number  and  small  writing  of  its  corrections,  it  would 
have  been  less  fit  for  printer's  copy  than  5.  I  am  also  a 
little  unwilling  to  suppose  that  the  Gidding  community 
prepared  a  special  copy  for  the  printer  as  well  as  the  one  for 
the  licensers,  even  if  the  licensers  might  not  take  exception 
to  the  printer  using  a  text  other  than  the  one  which  they  had 
licensed.  I  am  more  concerned  by  the  time  it  would  involve. 
Duncon  received  the  'little  book'  from  Herbert  'about  three 
Weeks  before  his  death',3  which  took  place  on  i  March 
1632/3.  Within  that  year  there  have  to  be  crowded  many 
events,  each  of  which  would  occupy  considerable  time: 
the  making  of  a  fair  copy,  or  even  of  two,  the  negotiations 
with  the  licensers,  when  the  Vice-Chancellor,  only  'after 
some  time'/  withdrew  his  objection  to  the  lines  about 
religion  passing  'to  the  American  strand',  the  negotiations 
with  the  printer,  the  setting  up  of  the  type  and  the  proof- 
reading, which  was  done  with  exemplary  care,  and — still 

1  Proof  Reading  in  the  Sixteenth  and  Seventeenth  Centuries,  pp.  37-8. 

2  The  Manuscript  of  Milton  s  Paradise  Lost,  Book  I,  p.  ix. 

3  Walton,  Lives,  p.  76.  4  Ibid.  p.  75. 


THE  TEXT  OF  THE  TEMPLE  Ixxiii 

within  that  year — the  production  of  the  second  edition  with 
the  type  reset  throughout. 

An  objection  to  the  view  that  the  printer  used  B  is  the 
large  number  of  differences  between  it  and  the  printed  text. 
The  innumerable  differences  in  spelling  and  punctuation 
need  not  greatly  affect  the  question,  as  the  practice  of  the 
age  would  allow  this  to  be  the  province  of  the  printer,  who 
would  follow  his  own  standards.  The  verbal  differences, 
for  the  most  part  consisting  of  such  minor  variants  as  ;#jy, 
dost)  farther ',  for  mine>  doth,  further^  amount  to  less  than  a 
hundred:  even  if  such  corrections  were  not  made  until  the 
proof  stage,  it  would  mean  only  one  correction  in  every 
other  page.  There  is  no  need  on  that  score  to  suppose  that 
the  printer  was  using  some  copy  other  than  B.  If,  however, 
a  second  fair  copy  was  made  for  the  printer,  we  must  sup- 
pose it  to  have  been  made,  like  5,  from  the  'little  book1,  and 
to  have  been  copied  not  less  exactly.  In  the  absence  of  the 
'little  book*  and  of  any  other  copy  of  it  except  5,  we  must 
regard  B  as  our  highest  authority  for  the  author's  words  and 
superior  to  the  e ditto  princeps,  which  may  include  amend- 
ments of  editor  and  printer.  I  have,  therefore,  scrupulously 
weighed  every  difference  between  B  and  1633,  and  have 
adopted  the  readings  of  5,  unless  they  are  evident  slips. 
I  have  found  as  many  as  twenty-eight  such  slips,  and  in  all 
the  instances  of  the  kind  where  an  error  is  suspected  and  W 
contains  the  passage,  the  earlier  manuscript  is  free  from  the 
error.  Thus  in  'Humilitie',  1.  29,  the  word  in  B  'banding1 
makes  the  line  a  syllable  too  short,  and  the  'bandying'  of 
1633  is  confirmed  by  that  word  being  found  in  W.  In 
'Ungratefulnesse',  1.  23,  'Bone*  in  B  is  corrected  to  'box' 
in  1 633,  and  the  latter  word  is  found  in  W.  In  Obedience', 
1.  2,  'waies'  fails  to  rhyme  with  'may',  but  both  W  and 
1633  have  'way'  without  any  loss  in  meaning;  it  cannot 
have  been  the  author's  intention  to  lose  the  rhyme.  Such 
failures  in  scansion  or  rhyme  are  due,  not  to  the  author,  but 
to  the  copyist.  Where  the  poem  or  the  particular  line  is  not 
in  W^  the  requirements  of  metre  or  rhyme  will  often  indicate 
that  B  is  in  error;  for  example,  the  reading  of  B  in  'Self- 
condemnation',  1.  4,  'thine  owne  state',  makes  the  line  a 


Ixxiv  INTRODUCTION 

syllable  short,  and  'thine  own  estate'  in  1633  is  clearly 
right.  In  'The  Jews',  1.  2,  'sinnes'  in  B  not  only  yields  no 
sense  but  it  mars  the  scansion;  probably  the  copyist  failed 
to  recognize  the  unfamilar  word  'cyens',  which  the  editor 
of  1633  got  right.  Many  of  the  differences  between  B  and 
1633  are  in  themselves  unimportant  (e.g.  'does'  for  'doth'), 
but  I  have  preferred  B  as  being  more  likely  to  reproduce  the 
text  of  Herbert's  'little  book'.  In  no  case  does  the  difference 
go  beyond  a  single  word  or  the  use  of  a  different  part  of  the 
same  word  (e.g.  'give'  for  'gave'),  but  perhaps  in  a  dozen 
cases  the  word  found  in  B  is  more  characteristic  of  Herbert 
and  improves  the  text  (e.g.  'pink'  for  'prick'  in  'Affliction' 
IV,  1.  12). 

While,  therefore,  the  present  text  follows  B  verbally, 
except  where  there  is  good  reason  to  suspect  a  mere  copyist's 
error,  it  remains  to  justify  the  following  of  1633  *n  ^e 
presentation  of  the  text,  so  far  as  the  minor  details  are 
concerned — spelling,  punctuation,  use  of  capitals,  and 
italics.  The  justification  lies  both  in  the  deficiencies  of  B 
and  the  unusual  excellence  of  1633.  There  would  be  no 
advantage  to  the  reader  in  a  reproduction  of  the  copyist's 
spelling  vagaries:  e.g.  slite,  the  Diety,  woe  (  =  woo),  cold 
(  =  could),  on  (—  one),/£/tf  (  —  feel'st);  the  more  eccentric 
of  such  spellings  are  not  found  in  Herbert's  autograph 
writings  and  do  not  represent  his  own  practice.  The 
printer  of  1633  adopts  the  useful  distinction  between  0/and 
°jffi  clothes  and  cloths,  and,  though  less  uniformly,  between 
loose  and  lose.  Initial  capitals  were  freely  used  by  Herbert, 
but  in  B  they  are  more  plentiful  than  in  W^  and  they  are 
there  often  affixed  to  unimportant  words  without  any 
discoverable  significance:  there  can  be  no  real  reason  for 
distinguishing  'day  and  Night',  as  is  done  several  times  in 
5,  and  capitals  have  lost  any  distinction  when  there  are  as 
many  as  six  in  a  line,  e.g.  'Is  Clothing,  Meat  &  Trencher, 
Drink  &  Can'.  When,  however,  capitals  are  used  in  B  for 
a  title  or  institution,  like  'Lord  of  Hosts'  and  'Court  of 
Rolls',  I  have  restored  them.  In  both  manuscripts  words 
intended  to  be  italicized  in  print  are  'distinguished'  (to  use 
Professor  L.  C.  Martin's  useful  term)  by  being  written 


THE  TEXT  OF  THE  TEMPLE  Ixxv 

in  larger  letters,  though  it  is  not  always  certain  that  dis- 
tinction is  intended.  Distinguishing  is  used,  not  only  for 
specially  emphatic  words,  but  for  spoken  sentences  and 
Scriptural  quotations,  but  1633  is  more  consistent  than  the 
manuscripts  in  the  following  of  this  practice.  The  punctua- 
tion of  B  is  often  defective:  stops  necessary  to  the  sense  are 
omitted,  and  the  mark  of  interrogation  is  sometimes  miss- 
ing; the  vigilant  care  of  the  Cambridge  printer  has  made 
good  such  omissions,  and  the  punctuation  of  1633  *s 
throughout  more  logical,  clear,  and  consistent.  A  com- 
parison of  B  with  W  will  show  that  the  capricious  punctua- 
tion of  B  does  not  represent  the  author's  habit  or  intention, 
and,  indeed,  W  is  often  right  where  B  is  plainly  wrong.  It 
should,  however,  be  stated  that  there  are  a  few  important 
examples  of  1633  having  missed  the  sense  by  departing 
from  the  punctuation  of  B;  the  fifth  edition  (1638)  recovered 
the  true  punctuation  of 'The  Collar',  11.  20-1  (leave  thy  cold 
dispute  Of  what  is  fit,  and  not.  Forsake  thy  cage'),  and  of 
'The  Thanksgiving',  1.  n,  ('skipping  thy  doleful!  storie'). 
Wherever  the  punctuation  of  B  could  be  supposed  to  affect 
the  meaning,  it  is  recorded  in  the  footnotes,  but  if  all  the 
immaterial  differences  were  to  be  recorded,  they  would 
average  two  to  every  line  of  the  text.  The  punctuation  of 
both  manuscripts  and  of  1633  is  heavier  than  the  modern 
practice,  but  the  usage  of  Herbert's  time  is  admirably 
exemplified  in  the  Cambridge  early  editions  of  The  Temple. 
The  text  of  the  present  edition  retains  the  seventeenth- 
century  practice  in  spelling  and  punctuation  and  in  the  use 
of  capitals  and  italics.  Herbert  clearly  attached  importance 
to  the  intricate  metrical  patterns  of  his  verse,  as  may  be  seen 
already  in  W^  and  the  printer  of  1633  followed  his  model 
closely;  his  mistakes  in  arranging  'The  British  Church*  in 
triplets,  instead  of  six-line  stanzas,  and  in  printing  'Even- 
song' in  stanzas  of  four  instead  of  eight  lines,  are  here 
corrected.  In  setting  out  the  sonnets  I  have  returned  to  the 
general  practice  of  B  of  giving  them  solid  without  line- 
spaces  between  the  quatrains. 

The  unusually  good  craftsmanship  shown  by  the  Cam- 
bridge printer  in  presenting  Herbert's  poems  to  the  reader 


Ixxvi  INTRODUCTION 

is  too  valuable  to  be  sacrificed.  It  was  good  fortune  for 
The  Temple  to  be  first  printed  by  Thomas  Buck,  the  best 
printer  that  Cambridge  had  yet  had.  The  lay-out  was  so 
obviously  right  that  for  the  next  fourteen  editions,  that  is 
for  seventy-six  years,  it  was  unchanged.  Buck  was  a  scholar 
and  a  lover  of  good  letters.  Elected  fellow  of  St.  Catherine's 
in  the  same  year  that  Herbert  became  a  fellow  of  Trinity, 
Buck  was  appointed  printer  to  the  university  in  1625.  It  is 
true  that  his  partner  Leonard  Greene,  with  perhaps  forty 
years'  experience  of  printing  and  bookselling,  mostly  in 
London,  spoke  of  'Mr,  Buck  being  unexperienced,  having 
lead  a  student's  life',  but  Buck's  influence  upon  Cambridge 
printing  was  at  once  evident.  Whereas  in  the  six  years 
preceding  his  appointment  the  Cambridge  printers  had 
produced  an  average  of  less  than  two  books  a  year,  in  the 
six  years  following  the  average  rose  to  seven,  and  in  the 
years  which  covered  the  first  four  editions  of  The  Temple 
the  numbers  were  12,  1 1,  and  20.  There  was  also  a  marked 
attention  to  literature;  instead  of  confining  themselves  to 
theology,  textbooks,  and  almanacks,  they  printed  in  1632 
Thomas  Heywood's  England's  Elizabeth^  the  second  edition 
of  Giles  Fletcher's  Christs  Victorie  and  Randolph's  The 
lealous  Loiters,  and  next  year  Phineas  Fletcher's  The  Purple 
Island  with  a  delectable  title-page,  as  well  as  the  first  two 
editions  of  The  Temple.  Sir  Herbert  Grierson  has  described 
The  Temple  as  one  of  the  best  edited  books  of  its  time ;*  writers 
have  not  given  Buck  his  full  due  for  the  care  which  he  took, 
not  only  with  the  first  edition,  but  with  the  next  four 
editions  which  appeared  in  his  time.  These  Cambridge 
editions  do  not  show,  as  the  London  editions  from  1656  do, 
a  steady  deterioration,  but  a  vigilant  correction  of  any 
remaining  defects  in  punctuation,  spacing,  and  italicizing.2 
In  the  last  edition  (the  fifth,  1638)  for  which  Buck  was 
responsible  the  corrections  extend  beyond  typographical 
details  and  introduce  eight  verbal  changes,  some  of  which 
can  only  be  accounted  for  by  the  manuscript  having  been 
re-examined  (e.g.  'where'  for  'neare'  in  'Affliction'  I,  1.  47, 

1  The  Years  Work  in  English  Studies,  1927,  via.  205-7. 

2  For  further  instances  of  the  printer's  vigilance,  see  the  General  Note,  p.  475. 


THE  TEXT  OF  THE  TEMPLE  Ixxvii 

and  'my  great  stable'  in  'The  Quidditie',  1.  8).  It  is  possible 
that  this  fresh  consultation  of  the  manuscript  was  a  last 
instance  of  Ferrar's  exemplary  care  shortly  before  his  death, 
which  occurred  in  the  preceding  December. 

The  London  editions  from  1656,  except  for  an  occasional 
improvement  in  punctuation,  have  nothing  to  teach,  and 
they  originate  errors  which  established  themselves  in  sub- 
sequent editions  and  have  even  affected  modern  reprints. 
Walton  also,  quoting  from  late  editions  or  from  memory, 
has  put  into  wide  circulation  departures  from  the  true  text; 
since  such  errors  have  passed  into  common  use,  it  is  worth 
while  to  record  them  in  the  footnotes  that  their  origin  and 
their  prevalence  may  be  recognized.  It  is  not,  I  trust, 
ungracious  to  note  also  the  very  few  oversights  in  Palmers 
text,  as  scholars  will  long  continue  to  resort  to  his  admirable 
commentary.  The  errors  of  Grosart  are  too  many  to  record: 
I  have  noted  those  only  which  are  most  misleading,  since 
they  continue  to  circulate  in  many  popular  editions. 

An  editor's  business  is  to  present  the  text  as  near  to  the 
author's  intention  as  he  has  the  means  of  judging;  but  this 
is  not  identical,  in  the  case  of  The  Temple,  with  a  mere 
reproduction  of  a  copy  which  the  author  never  saw  (5),  or 
of  the  first  edition,  however  much  care  was  bestowed  upon 
it  by  the  original  editor  and  by  a  scholarly  printer.  To  have 
lived  in  close  familiarity  with  the  two  manuscripts  and  the 
first  five  editions  of  The  Temple  for  now  ten  years  may 
encourage  the  present  editor  to  hope  that  the  text,  as  it  is 
here  presented,  is  nearer  to  what  Herbert  intended  than 
what  has  hitherto  appeared.  Where  his  judgements  may  be 
at  fault,  he  has  at  any  rate  provided  in  the  full  collation 
of  the  manuscripts  and  early  editions  the  material  for  other 
scholars,  and  he  will  be  the  last  to  grudge  any  better  use  they 
can  make  of  that  material. 


THE 

TEMPLE. 

SACRED  POEMS 

AND" 

PRIVATE   EJA- 
CULATIONS. 


'.  GEOROE  HBRBSRT. 


Ps AL.    2^. 

In  his  Temple  doth  every 
eak  of  his  honour. 


CAMBRIDGE: 

Printed  by  Thorn.  Buck, 

and  Roger  TJanicl,  mincers 
to  the  Univcrmic. 

1633. 


917.15 


The  Printers  to  the  Reader. 

THe  dedication  of  this  work  having  been  made  by  the 
Authour  to  the  Divine  Majestie  onely,  how  should  we 
now  presume  to  interest  any  mortall  man  in  the  patronage 
of  it?  Much  lesse  think  we  it  meet  to  seek  the  recom- 
mendation of  the  Muses,  for  that  which  himself  was  con-  5 
fident  to  have  been  inspired  by  a  diviner  breath  then  flows 
from  Helicon.  The  world  therefore  shall  receive  it  in  that 
naked  simplicitie,  with  which  he  left  it,  without  any  addition 
either  of  support  or  ornament,  more  then  is  included  in 
it  self.  We  leave  it  free  and  unforestalled  to  every  mans  I0 
judgement,  and  to  the  benefit  that  he  shall  finde  by  perusall. 
Onely  for  the  clearing  of  some  passages,  we  have  thought 
it  not  unfit  to  make  the  common  Reader  privie  to  some  few 
particularities  of  the  condition  and  disposition  of  the 
Person;  15 

Being  nobly  born,  and  as  eminently  endued  with  gifts  of 
the  minde,  and  having  by  industrie  and  happy  education 
perfected  them  to  that  great  height  of  excellencie,  whereof 
his  fellowship  of  Trinitie  Colledge  in  Cambridge,  and  his 
Orator-ship  in  the  Universitie,  together  with  that  know-  *° 
ledge  which  the  Kings  Court  had  taken  of  him,  could  make 
relation  farre  above  ordinarie.  Quitting  both  his  deserts 
and  all  the  opportunities  that  he  had  for  worldly  preferment, 
he  betook  himself  to  the  Sanctuarie  and  Temple  of  God, 
choosing  rather  to  serve  at  Gods  Altar,  then  to  seek  the  2S 
honour  of  State-employments.  As  for  those  inward  en- 
forcements to  this  course  (for  outward  there  was  none) 
which  many  of  these  ensuing  verses  bear  witnesse  of,  they 
detract  not  from  the  freedome,  but  adde  to  the  honour  of 
this  resolution  in  him.  As  God  had  enabled  him,  so  he  30 
accounted  him  meet  not  onely  to  be  called,  but  to  be  com- 
pelled to  this  service:  Wherein  his  faithfull  discharge  was 
such,  as  may  make  him  justly  a  companion  to  the  primitive 
Saints,  and  a  pattern  or  more  for  the  age  he  lived  in. 

This  preface,  not  in  MSS.,  is  in  all  printed  editions  1633-95       Printers]  altered 
to  Printer  in  1641  when  Daniel's  name  alone  is  on  title-page. 


4  THE  TEMPLE 

To  testifie  his  independencie  upon  all  others,  and  to 
quicken  his  diligence  in  this  kinde,  he  used  in  his  ordinarie 
speech,  when  he  made  mention  of  the  blessed  name  of  our 
Lord  and  Saviour  Jesus  Christ,  to  adde,  My  Master. 

Next  God,  he  loved  that  which  God  himself  hath  magni-  5 
fied  above  all  things,  that  is,  his  Word :  so  as  he  hath  been 
heard  to  make  solemne  protestation,  that  he  would  not  part 
with  one  leaf  thereof  for  the  whole  world,  if  it  were  offered 
him  in  exchange. 

His  obedience  and  conformitie  to  the  Church  and  the  10 
discipline  thereof  was  singularly  remarkable.    Though  he 
abounded  in  private  devotions,  yet  went  he  every  morning 
and  evening  with  his  familie  to  the  Church;  and  by  his 
example,    exhortations,    and    encouragements    drew    the 
greater  part  of  his  parishioners  to  accompanie  him  dayly  15 
in  the  publick  celebration  of  Divine  Service.  * 

As  for  worldly  matters,  his  love  and  esteem  to  them  was 
so  little,  as  no  man  can  more  ambitiously  seek,  then  he  did 
earnestly  endeavour  the  resignation  of  an  Ecclesiasticall 
dignitie,  which  he  was  possessour  of.  But  God  permitted  20 
not  the  accomplishment  of  this  desire,  having  ordained  him 
his  instrument  for  reedifying  of  the  Church  belonging  there- 
unto, that  had  layen  ruinated  almost  twenty  yeares.  The 
reparation  whereof,  having  been  uneffectually  attempted 
by  publick  collections,  was  in  the  end  by  his  own  and  some  25 
few  others  private  free-will-offerings  succesfully  effected. 
With  the  remembrance  whereof,  as  of  an  especiall  good 
work,  when  a  friend  went  about  to  comfort  him  on  his  death- 
bed, he  made  answer,  //  is  a  good  work,  if  it  be  sprinkled  with 
the  bloud  of  Christ:  otherwise  then  in  this  respect  he  could  30 
finde  nothing  to  glorie  or  comfort  himself  with,  neither  in 
this,  nor  in  any  other  thing. 

And  these  are  but  a  few  of  many  that  might  be  said, 
which  we  have  chosen  to  premise  as  a  glance  to  some  parts 
of  the  ensuing  book,  and  for  an  example  to  the  Reader.  We  35 
conclude  all  with  his  own  Motto,  with  which  he  used  to 

20  possessour]  misprinted  professor  1674-95,  Pickering  1835  (but  corrected  in  and 
edn  1838)  33  a  few]  misprinted  few  1674-95,  Pickering  1835  (but  corrected 
in  2nd  edn  1838) 


THE  TEMPLE  5 

conclude  all  things  that  might  seem  to  tend  any  way  to  his 
own  honour; 

Lesse  then  the  least  of  Gods  mercies. 


The  Dedication. 

T '  Ord,  my  first  fruits  -present  themselves  to  thee; 
J  jYet  not  mine  neither :  for  from  thee  they  came. 
And  must  return.  Accept  of  them  and  me, 
And  make  us  strive,  who  shall  sing  best  thy  name. 
Turn  their  eyes  hither,  who  shall  make  a  gain : 
Theirs,  who  shall  hurt  themselves  or  me,  refrain. 


The  Dedication.  On  title-page  of  B  ;  in  Wy  which  has  no  title-page ,  it  stands  alone 
on  the  first  written  page ;  in  i6jj  it  stands  alone ,  with  opposite  page  blank,  after 
The  Printers  to  the  Reader. 


The  Church-porch. 

PERIRRHANTERIUM 

i 

THou,  whose  sweet  youth  and  early  hopes  inhance 
Thy  rate  and  price,  and  mark  thee  for  a  treasure; 
Hearken  unto  a  Verser,  who  may  chance 
Ryme  thee  to  good,  and  make  a  bait  of  pleasure. 

A  verse  may  finde  him,  who  a  sermon  flies,  5 

And  turn  delight  into  a  sacrifice. 

2 

Beware  of  lust :  it  doth  pollute  and  foul 

Whom  God  in  Baptisme  washt  with  his  own  blood. 

It  blots  thy  lesson  written  in  thy  soul ; 

The  holy  lines  cannot  be  understood.  10 

How  dare  those  eyes  upon  a  Bible  look, 
Much  lesse  towards  God,  whose  lust  is  all  their  book  ? 

The  Church-porch.   Used  not  only  as  title  of  poem  but  as  page-heading  in  B  W 
i(>33-  t°  the  end  of  the  poem  Perirrhanterium]  letter  h  added  with  caret  in  B  : 

Penrranterium  is  found  in  W  >  not  here,  but  as  title  of  the  ist quatrain  o/Superliminare 
(p.  25)  Numbering  of  stanzas  from  B :  not  in  W  16  j  3-  2  Thy  rate  and  price] 
The  price  of  thee  W  7-24  For  earlier  version  of  these  3  stanzas  in  W  see 

below          9  thy  lesson]  the  lesson  1638-1809,  Pickering         See  note 

7-24  Beware  of  Lust  (startle  not)  o  beware 

It  makes  thy  soule  a  blott:  it  is  a  rodd 
Whose  twigs  are  pleasures,  &  they  whip  thee  bare, 
It  spoils  an  Angel:  robs  thee  of  thy  God.  10 

How  dare  those  eyes  vpon  a  bible  looke 
Much  lesse  towards  God,  whose  Lust  is  all  their  book  ? 

Abstaine  or  wedd:  if  thou  canst  not  abstaine 

Yet  wedding  marrs  thy  fortune,  fast  &  pray: 

If  this  seeme  Monkish;  think  wc^  brings  most  paine  15 

Need  or  Incontinency:  the  first  way 

If  thou  chuse  brauely  &  rely  on  God 

Hee'le  make  thy  wife  a  blessing  not  a  rodd. 

Let  not  each  fansy  make  thee  to  detest 

A  Virgin-bed,  wcl»  hath  a  speciall  Crowne  20 

If  it  concurr  wth  vertue:  doe  thy  best 

And  God  will  show  thee  how  to  take  the  towne, 

And  winnc  thy  selfe:  Compare  the  ioyes  &  so 

If  rottennes  haue  more,  lett  Heauen  goc.       W 
(1.  19  fansy  substituted  by  2nd  hand  for  motion) 


THE  CHURCH-PORCH  7 

3 

Abstain  wholly,  or  wed.  Thy  bounteous  Lord 
Allows  thee  choise  of  paths:  take  no  by-wayes; 
But  gladly  welcome  what  he  doth  afford;  15 

Not  grudging,  that  thy  lust  hath  bounds  and  staies. 

Continence  hath  his  joy:  weigh  both;  and  so 

If  rottennesse  have  more,  let  Heaven  go. 

4 

If  God  had  laid  all  common,  certainly 
Man  would  have  been  th*  incloser :  but  since  now  20 

God  hath  impal'd  us,  on  the  contrarie 
Man  breaks  the  fence,  and  every  ground  will  plough. 

O  what  were  man,  might  he  himself  misplace! 

Sure  to  be  crosse  he  would  shift  feet  and  face. 


5 

Drink  not  the  third  glasse,  which  thou  canst  not  tame,     25 
When  once  it  is  within  thee;  but  before 
Mayst  rule  it,  as  thou  list;  and  poure  the  shame, 
Which  it  would  poure  on  thee,  upon  the  floore. 
It  is  most  just  to  throw  that  on  the  ground, 
Which  would  throw  me  there,  if  I  keep  the  round.       30 


He  that  is  drunken,  may  his  mother  kill 

Bigge  with  his  sister :  he  hath  lost  the  reins, 

Is  outlawd  by  himself:  all  kinde  of  ill 

Did  with  his  liquour  slide  into  his  veins. 

The  drunkard  forfets  Man,  and  doth  devest  35 

All  worldly  right,  save  what  he  hath  by  beast. 

13  Abstain  wholly]  Wholly  abstain  i6332-i8c>9,  Pickering,  Grosart  29-30 

W  has  here  the  lines  which  are  in  B  and  1633-  at  II.  35-6  3Z  the  reins]  his  rains 

corr.  by  2nd  hand  to  the  rains  W  33  kinde]  kinds  W  35  devest]  divest 

1809   Pickering 

35-6  Hee  that  has  all  ill,  &  can  haue  no  good 

Because  no  knowledg,  is  not  earth  but  mudd.    W 


THE  CHURCH-PORCH 

7 

Shall  I,  to  please  anothers  wine-sprung  minde, 
Lose  all  mine  own  ?  God  hath  giv'n  me  a  measure 
Short  of  his  canne  and  bodie;  must  I  finde 
A  pain  in  that,  wherein  he  findes  a  pleasure?  40 

Stay  at  the  third  glasse :  if  thou  lose  thy  hold, 
Then  thou  art  modest,  and  the  wine  grows  bold. 


8 

If  reason  move  not  Gallants,  quit  the  room, 

(All  in  a  shipwrack  shift  their  severall  way) 

Let  not  a  common  ruine  thee  intombe :  45 

Be  not  a  beast  in  courtesie;  but  stay, 

Stay  at  the  third  cup,  or  forgo  the  place. 

Wine  above  all  things  doth  Gods  stamp  deface. 


9 

Yet,  if  thou  sinne  in  wine  or  wantonnesse, 

Boast  not  thereof;  nor  make  thy  shame  thy  glorie.     50 

Frailtie  gets  pardon  by  submissivenesse; 

But  he  that  boasts,  shuts  that  out  of  his  storie. 
He  makes  flat  warre  with  God,  and  doth  defie 
With  his  poore  clod  of  earth  the  spacious  sky. 


10 

Take  not  his  name,  who  made  thy  mouth,  in  vain :    55 
It  gets  thee  nothing,  and  hath  no  excuse. 
Lust  and  wine  plead  a  pleasure,  avarice  gain : 
But  the  cheap  swearer  through  his  open  sluce 

Lets  his  soul  runne  for  nought,  as  little  fearing. 

Were  I  an  Epicure,  I  could  bate  swearing.  60 

38  Lose]  Loose  B  W  (as  generally,  e.g.  II.  41,  774,  194,  201,  202,  but  at  I.  143 
Loose  is  corrected  to  Lose  in  B)  39  canne  (cann)  W  1635-  :  canne,  B  1633-4 

40  in]  of  corr.  to  in  W       44  shipwreck  1799-1809,  Pickering        56  hath]  has  W 
57  avarice]  cheating,  W 


THE  CHURCH-PORCH  9 

1 1 

When  thou  dost  tell  anothers  jest,  therein 
Omit  the  oathes,  which  true  wit  cannot  need : 
Pick  out  of  tales  the  mirth,  but  not  the  sinne. 
He  pares  his  apple,  that  will  cleanly  feed. 

Play  not  away  the  vertue  of  that  name,  65 

Which  is  thy  best  stake,  when  griefs  make  thee  tame. 


12 

The  cheapest  sinnes  most  dearely  punisht  are; 

Because  to  shun  them  also  is  so  cheap : 

For  we  have  wit  to  mark  them,  and  to  spare. 

O  crumble  not  away  thy  souls  fair  heap.  70 

If  thou  wilt  die,  the  gates  of  hell  are  broad : 
Pride  and  full  sinnes  have  made  the  way  a  road. 


13 

Lie  not;  but  let  thy  heart  be  true  to  God, 
Thy  mouth  to  it,  thy  actions  to  them  both : 
Cowards  tell  lies,  and  those  that  fear  the  rod;  75 

The  stormie  working  soul  spits  lies  and  froth. 
Dare  to  be  true.  Nothing  can  need  a  ly : 
A  fault,  which  needs  it  most,  grows  two  thereby. 


Flie  idlenesse,  which  yet  thou  canst  not  flie 

By  dressing,  mistressing,  and  complement.  80 

If  those  take  up  thy  day,  the  sunne  will  crie 

Against  thee :  for  his  light  was  onely  lent. 

God  gave  thy  soul  brave  wings;  put  not  those  feathers 

Into  a  bed,  to  sleep  out  all  ill  weathers. 

6 1  dost]  doest  B  64  apple]  Palmer  misreads  B  as  apples  66  thy]  the 

1667-7799,  Willmott,  Grosart  8  r  take  up]  bee  all  W 


io  THE  CHURCH-PORCH 

'5 

Art  thou  a  Magistrate?  then  be  severe:  *5 

If  studious,  copie  fair,  what  time  hath  blurr'd; 
Redeem  truth  from  his  jawes :  if  souldier, 
Chase  brave  employments  with  a  naked  sword 

Throughout  the  world.  Fool  not :  for  all  may  have, 
If  they  dare  try,  a  glorious  life,  or  grave.  9° 

16 

O  England !  full  of  sinne,  but  most  of  sloth ; 

Spit  out  thy  flegme,  and  fill  thy  brest  with  glorie  : 

Thy  Gentrie  bleats,  as  if  thy  native  cloth 

Transfused  a  sheepishnesse  into  thy  storie : 

Not  that  they  all  are  so;  but  that  the  most  95 

Are  gone  to  grasse,  and  in  the  pasture  lost. 

i? 

This  losse  springs  chiefly  from  our  education. 
Some  till  their  ground,  but  let  weeds  choke  their  sonne : 
Some  mark  a  partridge,  never  their  childes  fashion  : 
Some  ship  them  over,  and  the  thing  is  done.  100 

Studie  this  art,  make  it  thy  great  designe; 

And  if  Gods  image  move  thee  not,  let  thine. 

18 

Some  great  estates  provide,  but  doe  not  breed 
A  mastering  minde ;  so  both  are  lost  thereby : 
Or  els  they  breed  them  tender,  make  them  need          105 
All  that  they  leave :  this  is  flat  povertie. 

For  he,  that  needs  five  thousand  pound  to  live, 
Is  full  as  poore  as  he,  that  needs  but  five. 

86  studious,  B  i6jjt2- :  studious ;  W  1633          87  jawes]  cbawes  corr.  to  lawcs  B  : 
chawes  W  (cf.  Providence,  /.  jjp,  and  Ezek.  xxix.  4  in  A.V.,  1611)  88  em- 

ployments] employment  W  91  Between  stanxas  15  and  16,  as  above,  W  has 

this  stanza  : 

If  thou  art  nothing,  think  what  thou  wouldst  bee 

Hee  that  desires  is  more  then  halfe  ye  way. 

But  if  thou  coole,  then  take  some  shame  to  thee 

Desire  and  shame,  will  make  thy  labour,  play: 
This  is  Earth's  language,  for  if  Heauen  come  in, 
Thou  hast  run  all  thy  race,  ere  thou  beginn. 

91  O  England,  full  of  all  sinn,  most  of  sloth,  W          95  all  are]  are  all  W          106 
they  leave]  is  left  W 


THE  CHURCH-PORCH  n 


The  way  to  make  thy  sonne  rich  is  to  fill 
His  minde  with  rest,  before  his  trunk  with  riches: 
For  wealth  without  contentment  climbes  a  hill 
To  feel  those  tempests,  which  fly  over  ditches. 

But  if  thy  sonne  can  make  ten  pound  his  measure, 
Then  all  thou  addest  may  be  calPd  his  treasure. 


20 

When  thou  dost  purpose  ought  within  thy  power,        115 
Be  sure  to  doe  it,  though  it  be  but  small : 
Constancie  knits  the  bones,  and  makes  us  stowre, 
When  wanton  pleasures  becken  us  to  thrall. 
Who  breaks  his  own  bond,  forfeiteth  himself: 
What  nature  made  a  ship,  he  makes  a  shelf.  120 


21 

Doe  all  things  like  a  man,  not  sneakingly : 

Think  the  king  sees  thee  still ;  for  his  King  does. 

Simpring  is  but  a  lay-hypocrisie : 

Give  it  a  corner,  and  the  clue  undoes. 

Who  fears  to  do  ill,  sets  himself  to  task:  125 

Who  fears  to  do  well,  sure  should  wear  a  mask. 


22 

Look  to  thy  mouth;  diseases  enter  there. 

Thou  hast  two  sconses,  if  thy  stomack  call ; 

Carve,  or  discourse ;  do  not  a  famine  fear. 

Who  carves,  is  kind  to  two;  who  talks,  to  all.  130 

Look  on  meat,  think  it  dirt,  then  eat  a  bit; 

And  say  withall,  Earth  to  earth  I  commit. 

109  rich  B  :  rich,  W  1633-          no  trunk]  trunks  W          1 1 1  contentment  B  W : 
contentment,  1633-  115  dost]  doest  B        ought  within  thy  power,  B  W 

(powre  without  c omma  in  W)  1641-60  :  ought,  (within  thy  power)  1633-8  117 

stowre]  sowre  B  W\  tower  i6j4-i8og   See  note  120  And  though  hee  bee  a 

ship,  is  his  owne  shelf.  W  125  fears]  Palmer  misreads  W  as  fearest  128 

Tast  all,  but  feed  not.  If  thy  stomach  call  W  132  And]  But  W 


12  THE  CHURCH-PORCH 

23 

Slight  those  who  say  amidst  their  sickly  healths, 
Thou  liv'st  by  rule.  What  doth  not  so,  but  man  ? 
Houses  are  built  by  rule,  and  common-wealths.  135 

Entice  the  trusty  sunne,  if  that  thou  can, 

From  his  Ecliptick  line :  becken  the  skie. 

Who  lives  by  rule  then,  keeps  good  companie. 


24 

Who  keeps  no  guard  upon  himself,  is  slack, 

And  rots  to  nothing  at  the  next  great  thaw.  140 

Man  is  a  shop  of  rules,  a  well  trussed  pack, 

Whose  every  parcell  under-writes  a  law. 

Lose  not  thy  self,  nor  give  thy  humours  way : 
God  gave  them  to  thee  under  lock  and  key. 


By  all  means  use  sometimes  to  be  alone.  145 

Salute  thy  self:  see  what  thy  soul  doth  wear. 
Dare  to  look  in  thy  chest,  for  'tis  thine  own : 
And  tumble  up  and  down  what  thou  find'st  there. 
Who  cannot  rest  till  hee  good-fellows  finde, 
He  breaks  up  house,  turns  out  of  doores  his  minde.  150 


26 

Be  thriftie,  but  not  covetous :  therefore  give 

Thy  need,  thine  honour,  and  thy  friend  his  due. 

Never  was  scraper  brave  man.  Get  to  live; 

Then  live,  and  use  it :  els,  it  is  not  true 
That  thou  hast  gotten.   Surely  use  alone 
Makes  money  not  a  contemptible  stone.  i55 

1 34  doth]  does  W         136  thou  IV :  you  B 1633-        143  Lose]  Loose  corr.  to  Lose  B  : 
Loose  W  147  chest,  B  W\  chest;  1633-          149  good-fellows  B :  no  hyphen 

W  1633-  151  cou'ctous  W  154  not]  most  corr.  to  not  B 


THE  CHURCH-PORCH  13 

27 

Never  exceed  thy  income.  Youth  may  make 
Ev'n  with  the  yeare :  but  age,  if  it  will  hit, 
Shoots  a  bow  short,  and  lessens  still  his  stake, 
As  the  day  lessens,  and  his  life  with  it.  160 

Thy  children,  kindred,  friends  upon  thee  call ; 

Before  thy  journey  fairly  part  with  all. 

28 

Yet  in  thy  thriving  still  misdoubt  some  evil ; 
Lest  gaining  gain  on,  thee,  and  make  thee  dimme 
To  all  things  els.  Wealth  is  the  conjurers  devil;  165 

Whom  when  he  thinks  he  hath,  the  devil  hath  him. 
Gold  thou  mayst  safely  touch ;  but  if  it  stick 
Unto  thy  hands,  it  woundeth  to  the  quick. 

29 

What  skills  it,  if  a  bag  of  stones  or  gold 
About  thy  neck  do  drown  thee?  raise  thy  head;  170 

Take  starres  for  money;  starres  not  to  be  told 
By  any  art,  yet  to  be  purchased. 

None  is  so  wastefull  as  the  scraping  dame. 

She  loseth  three  for  one ;  her  soul,  rest,  fame. 

30 

By  no  means  runne  in  debt:  take  thine  own  measure.  175 
Who  cannot  live  on  twentie  pound  a  yeare, 
Cannot  on  fourtie :  he's  a  man  of  pleasure, 
A  kinde  of  thing  that 's  for  it  self  too  deere. 

The  curious  unthrift  makes  his  clothes  too  wide, 
And  spares  himself,  but  would  his  taylor  chide.       180 

163-8  Yett  in  thy  pursing  still  thy  self  distrust 

Least  gaining  gaine  on  thee,  &  fill  thy  hart 

Wch  if  it  cleaue  to  coine,  one  common  rust  165 

Will  canker  both,  yett  thou  alone  shallt  smart : 
One  common  waight  will  press  downe  both,  yet  so 
As  that  thy  self  alone  to  hell  shalt  goe.   W 
(1.  1 68  shall  corr.  to  shalt) 

164  Lest]  Least  B  W  (so  generally  in  the  MS  S.  for  the  conjunction  lest :  later  instances 
are  not  recorded)  178  it]  its  B  179  clothes  W  1638-,  Pickering',  cloth 

corr.  to  cloths  (the  s  written  above  the  line,  for  want  of  space  before  too)  B :  cloth 
1633-5,  Willmotty  Grosart,  Palmer 


I4  THE  CHURCH-PORCH 

31 

Spend  not  on  hopes.  They  that  by  pleading  clothes 
Do  fortunes  seek,  when  worth  and  service  fail, 
Would  have  their  tale  beleeved  for  their  oathes, 
And  are  like  empty  vessels  under  sail. 

Old  courtiers  know  this;  therefore  set  out  so,  185 

As  all  the  day  thou  mayst  hold  out  to  go. 


In  clothes,  cheap  handsomnesse  doth  bear  the  bell. 

Wisedome  's  a  trimmer  thing  then  shop  e're  gave. 

Say  not  then,  This  with  that  lace  will  do  well  ; 

But,  This  with  my  discretion  will  be  brave.  190 

Much  curiousnessevis  a  perpetuall  wooing, 
Nothing  with  labour,  folljr  long  a-doing. 


33 

Play  not  for  gain,  but  sport    Who  playes  for  more 
Then  he  can  lose  with  pleasure,  stakes  his  heart; 
Perhaps  his  wives  too,  and  whom  she  hath  bore:          195 
Servants  and  churches  also  play  their  part. 
Onely  a  herauld,  who  that  way  doth  passe, 
Findes  his  crackt  name  at  length  in  the  church-glasse. 

34 

If  yet  thou  love  game  at  so  deere  a  rate, 

Learn  this,  that  hath  old  gamesters  deerely  cost  :          200 

Dost  lose  ?  rise  up  :  dost  winne  ?  rise  in  that  state. 

Who  strive  to  sit  out  losing  hands,  are  lost. 
Game  is  a  civil  gunpowder,  in  peace 
Blowing  up  houses  with  their  whole  increase. 

181  clothes]  cloths  B  W  (often  for  clothes:  cf.  II.  187,  372)  186  As]  That  W 

188  thing  W  1638-1  thing,  B  1633-5  191  wooing,  B  1674-1  wooing:  Wi 

wooing  1633-67         192  labour,  B  1633*-:  labour:  W:  labour;  1633      a-doing 
B  :  no  hyphen  W  1633-          193  more  W  1633*-  :  more,  B  1633  195  wives] 

Wifes  (or  Wife's)  1678-  200  that]  it  corr.  by  2nd  hand  to  that  W  201 

Dost  .  .  .  dost]  Doest  .  .  .  doest  W 


THE  CHURCH-PORCH  15 

35 

In  conversation  boldnesse  now  bears  sway.  205 

But  know,  that  nothing  can  so  foolish  be, 
As  empty  boldnesse :  therefore  first  assay 
To  stuffe  thy  minde  with  solid  braverie; 

Then  march  on  gallant :  get  substantiall  worth. 

Boldnesse  guilds  finely,  and  will  set  it  forth.  210 

36 

Be  sweet  to  all.  Is  thy  complexion  sowre  ? 
Then  keep  such  companie;  make  them  thy  allay: 
Get  a  sharp  wife,  a  servant  that  will  lowre. 
A  stumbler  stumbles  least  in  rugged  way. 

Command  thy  self  in  chief.  He  lifes  warre  knows,      215 

Whom  all  his  passions  follow,  as  he  goes. 

37 

Catch  not  at  quarrels.  He  that  dares  not  speak 
Plainly  and  home,  is  coward  of  the  two. 
Think  not  thy  fame  at  ev'ry  twitch  will  break : 
By  great  deeds  shew,  that  thou  canst  little  do ;  220 

And  do  them  not :  that  shall  thy  wisdome  be ; 

And  change  thy  temperance  into  braverie. 

38 

If  that  thy  fame  with  ev'ry  toy  be  pos'd, 

'Tis  a  thinne  webbe,  which  poysonous  fancies  make : 

But  the  great  souldiers  honour  was  composed  2x5 

Of  thicker  stuffe,  which  would  endure  a  shake. 

Wisdome  picks  friends;  civilitie  playes  the  rest. 

A  toy  shunn'd  cleanly  passeth  with  the  best. 

39 

Laugh  not  too  much :  the  wittie  man  laughs  least : 
For  wit  is  newes  onely  to  ignorance.  230 

Lesse  at  thine  own  things  laugh;  lest  in  the  jest 
Thy  person  share,  and  the  conceit  advance. 

Make  not  thy  sport,  abuses :  for  the  fly 

That  feeds  on  dung,  is  coloured  thereby. 

225  compos'd]  composed  corr.  to  composed  B  228  passeth  with  the  best]  is 

fames  interest  W  232  the  conceit  advance]  thou  thy  mirth  inhansc  W 


16  THE  CHURCH-PORCH 

40 

Pick  out  of  mirth,  like  stones  out  of  thy  ground,  235 

Profanenesse,  filthinesse,  abusivenesse. 

These  are  the  scumme,  with  which  course  wits  abound  : 

The  fine  may  spare  these  well,  yet  not  go  lesse. 

All  things  are  bigge  with  jest:  nothing  that's  plain, 
But  may  be  wittie,  if  thou  hast  the  vein.  H° 

41 
Wit 's  an  unruly  engine,  wildly  striking 

Sometimes  a  friend,  sometimes  the  engineer. 
Hast  thou  the  knack?  pamper  it  not  with  liking: 
But  if  thou  want  it,  buy  it  not  too  deere. 

Many,  affecting  wit  beyond  their  power,  245 

Have  got  to  be  a  deare  fool  for  an  houre. 

42 
A  sad  wise  valour  is  the  brave  complexion, 

That  leads  the  van,  and  swallows  up  the  cities, 

The  gigler  is  a  milk-maid,  whom  infection 

Or  a  fir'd  beacon  frighteth  from  his  ditties.  250 

Then  he 's  the  sport :  the  mirth  then  in  him  rests, 

And  the  sad  man  is  cock  of  all  his  jests. 

43 

Towards  great  persons  use  respective  boldnesse : 
That  temper  gives  them  theirs,  and  yet  doth  take 
Nothing  from  thine:  in  service,  care  or  coldnesse  255 

Doth  ratably  thy  fortunes  marre  or  make. 
Feed  no  man  in  his  sinnes :  for  adulation 
Doth  make  thee  parcell-devil  in  damnation. 

44 

Envie  not  greatnesse :  for  thou  mak'st  thereby 
Thy  self  the  worse,  and  so  the  distance  greater.  260 

Be  not  thine  own  worm :  yet  such  jealousie, 
As  hurts  not  others,  but  may  make  thee  better, 

Is  a  good  spurre.  Correct  thy  passions  spite; 

Then  may  the  beasts  draw  thee  to  happy  light. 

245  Many,  B :  Many  1633-  249  infection  no  comma  W  1634-  :  comma  B 

1633  1633*          253  respective]  respectful!  W          255  care  no  comma  W  1634-1 
comma  B  1633  16 33* 


THE  CHURCH-PORCH  17 

45 

When  basenesse  is  exalted,  do  not  bate  265 

The  place  its  honour,  for  the  persons  sake. 

The  shrine  is  that  which  thou  dost  venerate, 

And  not  the  beast,  that  bears  it  on  his  back. 
I  care  not  though  the  cloth  of  state  should  be 
Not  of  rich  arras,  but  mean  tapestrie.  270 


Thy  friend  put  in  thy  bosome :  wear  his  eies 

Still  in  thy  heart,  that  he  may  see  what's  there. 

If  cause  require,  thou  art  his  sacrifice; 

Thy  drops  of  bloud  must  pay  down  all  his  fear : 

But  love  is  lost,  the  way  of  friendship 's  gone,  275 

Though  David  had  his  Jonathan,  Christ  his  John. 


47 

Yet  be  not  surety,  if  thou  be  a  father. 

Love  is  a  personall  debt.  I  cannot  give 

My  childrens  right,  nor  ought  he  take  it :  rather 

Both  friends  should  die,  then  hinder  them  to  live.  280 

Fathers  first  enter  bonds  to  natures  ends; 

And  are  her  sureties,  ere  they  are  a  friends. 


If  thou  be  single,  all  thy  goods  and  ground 

Submit  to  love;  but  yet  not  more  then  all. 

Give  one  estate,  as  one  life.  None  is  bound  285 

To  work  for  two,  who  brought  himself  to  thrall. 
God  made  me  one  man ;  love  makes  me  no  more, 
Till  labour  come,  and  make  my  weaknesse  score. 

265  basenesse  is]  base  men  are  W  266  its]  it's   W  267  venerate,  B: 

venerate   W\  venerate;  1633-  275  lost,  BW  1634-  :  lost;  1633  1633* 

way]  art  W  286  who]  that  W 

917.15  ~ 


i8  THE  CHURCH-PORCH 

49 

In  thy  discourse,  if  thou  desire  to  please, 

All  such  is  courteous,  usefull,  new,  or  wittie.  290 

Usefulnesse  comes  by  labour,  wit  by  ease; 

Courtesie  grows  in  court;  news  in  the  citie. 
Get  a  good  stock  of  these,  then  draw  the  card 
That  suites  him  best,  of  whom  thy  speech  is  heard. 

50 

Entice  all  neatly  to  what  they  know  best;  295 

For  so  thou  dost  thy  self  and  him  a  pleasure  : 
(But  a  proud  ignorance  will  lose  his  rest, 
Rather  then  shew  his  cards.)  Steal  from  his  treasure 
What  to  ask  further.  Doubts  well  rais'd  do  lock 
The  speaker  to  thee,  and  preserve  thy  stock.  300 

5* 

If  thou  be  Master-gunner,  spend  not  all 
That  thou  canst  speak,  at  once;  but  husband  it, 
And  give  men  turns  of  speech  :  do  not  forestall 
By  lavishnesse  thine  own,  and  others  wit, 

As  if  thou  mad'st  thy  will.  A  civil  guest  305 

Will  no  more  talk  all,  then  eat  all  the  feast. 


Be  calm  in  arguing  :  for  fiercenesse  makes 

Errour  a  fault,  and  truth  discourtesie. 

Why  should  I  feel  another  mans  mistakes 

More  then  his  sicknesses  or  povertie  ?  310 

In  love  I  should  :  but  anger  is  not  love, 
Nor  wisdome  neither  :  therefore  gently  move. 

289  please,  16  34-  :  please  W  ':  please:  B  1633  1633*  292  in  court]  at  Court  W 
293  card  W:  Card,  B  :  card;  1633  298  cards.)  Steal  Ed\  cards)  steale  B  Wi 
cards)  steal  16  j  j-  299  further]  farther  W  (cf.  The  Sacrifice,  /.  245)  308 

truth  discourtesie]  truth  a  discourtesy  B  310  More  W  16  34-  :  More,  B 


THE  CHURCH-PORCH  19 

53 

Calmnesse  is  great  advantage :  he  that  lets 
Another  chafe,  may  warm  him  at  his  fire, 
Mark  all  his  wandrings,  and  enjoy  his  frets;  3*5 

As  cunning  fencers  suffer  heat  to  tire. 

Truth  dwels  not  in  the  clouds :  the  bow  that 's  there 

Doth  often  aim  at,  never  hit  the  sphere. 

54 

Mark  what  another  sayes :  for  many  are 

Full  of  themselves,  and  answer  their  own  notion.  3*° 

Take  all  into  thee;  then  with  equall  care 

Ballance  each  dramme  of  reason,  like  a  potion. 
If  truth  be  with  thy  friend,  be  with  them  both : 
Share  in  the  conquest,  and  confesse  a  troth. 

55 

Be  usefull  where  thou  livest,  that  they  may  325 

Both  want  and  wish  thy  pleasing  presence  still. 
Kindnesse,  good  parts,  great  places  are  the  way 
To  compasse  this.  Finde  out  mens  wants  and  will, 
And  meet  them  there.  All  worldly  joyes  go  lesse 
To  the  one  joy  of  doing  kindnesses.  330 

56 

Pitch  thy  behaviour  low,  thy  projects  high; 
So  shalt  thou  humble  and  magnanimous  be : 
Sink  not  in  spirit :  who  aimeth  at  the  sky, 
Shoots  higher  much  then  he  that  means  a  tree. 

A  grain  of  glorie  mixt  with  humblenesse  335 

Cures  both  a  fever  and  lethargicknesse. 

314  fire,  B  W  1633*- :  fire  :  1633  317  there  B  1638-  :  there,  1633-5 

317-18  the  bow  .  .  .  sphere.]  that  Bow  doth  hitt 

No  more  then  passion  when  shee  talkes  of  it.    W 

326  want  i6jj2-  :  want,  B  1633      Need  &  bee  glad,  &  wish  thy  presence  still  : 
W  329  worldly]  wordly  W  330  the]  that  W  336  lethargicknesse] 

a  drowsines  W 


20  THE  CHURCH-PORCH 

57 

Let  thy  minde  still  be  bent,  still  plotting  where, 
And  when,  and  how  the  businesse  may  be  done. 
Slacknesse  breeds  worms  ;  but  the  sure  traveller, 
Though  he  alight  sometimes,  still  goeth  on.  340 

Active  and  stirring  spirits  live  alone. 

Write  on  the  others,  Here  lies  such  a  one. 

58 

Slight  not  the  smallest  losse,  whether  it  be 

In  love  or  honour  :  take  account  of  all  ; 

Shine  like  the  sunne  in  every  corner  :  see  345 

Whether  thy  stock  of  credit  swell,  or  fall. 

Who  say,  I  care  not,  those  I  give  for  lost; 

And  to  instruct  them,  will  not  quit  the  cost^ 

59 

Scorn  no  mans  love,  though  of  a  mean  degree; 

Love  is  a  present  for  a  mightie  king.  350 

Much  lesse  make  any  one  thy  enemie. 

As  gunnes  destroy,  so  may  a  little  sling. 
The  cunning  workman  never  doth  refuse 
The  meanest  tool,  that  he  may  chance  to  use. 

60 

All  forrain  wisdome  doth  amount  to  this,  355 

To  take  all  that  is  given  ;  whether  wealth, 
Or  love,  or  language;  nothing  comes  amisse: 
A  good  digestion  turneth  all  to  health  : 

And  then  as  farre  as  fair  behaviour  may, 

Strike  off  all  scores;  none  are  so  cleare  as  they.  360 


337  thy]  ^ine  corr.  to  thy  B  (cf.  1.  361)  343  whether]  whither  W  (cf.  II.  346, 

356,  &c.  :  later  instances  are  not  recorded)  347  those  I  give]  I  give  those  corr. 

by  2nd  hand  to  those  I  give  W      lost]  gone  W  348  will  B  1638-67  1809  : 

'twill   1633-5  1674-1799       They  dye  in  holes  where  glory   never  shone.    W 

350  bracketed  163  J-,  but  not  in   B   W        a   mightie  king]  ye  greatest  king  W 

351  thy  B  W  :  thine  1633-          352  As  swords  cause  death,  so  may  a  little  sting.  W 
360  off]  of  B  W  (Later  instances  are  not  recorded  unless  there  is  a  possible  ambiguity  :  see 
General  Note,  p.  475) 


THE  CHURCH-PORCH  21 

61 

Keep  all  thy  native  good,  and  naturalize 

All  forrain  of  that  name;  but  scorn  their  ill  : 

Embrace  their  activenesse,  not  vanities. 

Who  follows  all  things,  forfeiteth  his  will. 

If  thou  observest  strangers  in  each  fit,  365 

In  time  they  '1  runne  thee  out  of  all  thy  wit. 

62 

Affect  in  things  about  thee  cleanlinesse, 

That  all  may  gladly  board  thee,  as  a  flowre. 

Slovens  take  up  their  stock  of  noisomnesse 

Beforehand,  and  anticipate  their  last  houre.  370 

Let  thy  mindes  sweetnesse  have  his  operation 

Upon  thy  body,  clothes,  and  habitation. 


In  Ahnes  regard  thy  means,  and  others  merit. 

Think  heav'n  a  better  bargain,  then  to  give 

Onely  thy  single  market-money  for  it.  375 

Joyn  hands  with  God  to  make  a  man  to  live. 
Give  to  all  something;  to  a  good  poore  man, 
Till  thou  change  names,  and  be  where  he  began. 


Man  is  Gods  image;  but  a  poore  man  is 

Christs  stamp  to  boot:  both  images  regard.  38° 

God  reckons  for  him,  counts  the  favour  his  : 

Write,  So  much  giv'n  to  God;  thou  shalt  be  heard. 
Let  thy  almes  go  before,  and  keep  heav'ns  gate 
Open  for  thee;  or  both  may  come  too  late. 

361  thy]  thine  corr.  to  thy  B 

367-70  Leave  not  thine  owne  deere-cuntry-cleanlines 

ffbr  this  ffrench  sluttery  wc*»  so  currant  goes  : 
As  if  none  could  bee  brave,  but  who  profess 
ffirst  to  bee  Slovens,  &  forsake  their  nose.    W 

(A  rough  cross  is  inserted  at  the  top  of  this  stanza  in  W^  perhaps  indicating  that  the 

author  intended  to  revise  it) 

384  both]  they  W 


22  THE  CHURCH-PORCH 

65 

Restore  to  God  his  due  in  tithe  and  time:  385 

A  tithe  purloin 'd  cankers  the  whole  estate. 

Sundaies  observe :  think  when  the  bells  do  chime, 

'Tis  angels  musick;  therefore  come  not  late. 
God  then  deals  blessings :  If  a  king  did  so, 
Who  would  not  haste,  nay  give,  to  see  the  show?        39° 

66 

Twice  on  the  day  his  due  is  understood ; 

For  all  the  week  thy  food  so  oft  he  gave  thee. 

Thy  cheere  is  mended;  bate  not  of  the  food, 

Because  'tis  better,  and  perhaps  may  save  thee. 

Thwart  not  the  Mighty  God :  O  be  not  crosse.  395 

Fast  when  thou  wilt  but  then,  'tis  gain  not  losse. 

6? 

Though  private  prayer  be  a  brave  designe, 

Yet  publick  hath  more  promises,  more  love  : 

And  love 's  a  weight  to  hearts,  to  eies  a  signe. 

We  all  are  but  cold  suitours ;  let  us  move  400 

Where  it  is  warmest.   Leave  thy  six  and  seven ; 

Pray  with  the  most:  for  where  most  pray,  is  heaven. 


68 

When  once  thy  foot  enters  the  church,  be  bare. 

God  is  more  there,  then  thou :  for  thou  art  there 

Onely  by  his  permission.  Then  beware,  405 

And  make  thy  self  all  reverence  and  fear. 

Kneeling  ne're  spoil'd  silk  stocking :  quit  thy  state. 

All  equall  are  within  the  churches  gate. 

391  the]  that  W  395  ye  Mighty  B:  y«  mighty  W ':  th'Almighty  i6jj- 

See  note  396   ffast  when   thou  wilt   but  then,   tis  gain  not  loss.    W :  Fast 

when  thou  wilt,  but  then  'tis  gaine,  not  losse.   B  :  Fast  when  thou  wilt ;  but  then 
'tis  gain,  not  losse.    1633-8  :  wilt,  but  then;  1641  See  note  398  hath]  has  W 

407  silk  stocking]  silk-stockings  W  (for  the  hyphen  cf.  The  Pearl  /.  j£,  silk-twist  W) 


THE  CHURCH-PORCH  23 

69 

Resort  to  sermons,  but  to  prayers  most : 
Praying  's  the  end  of  preaching.  O  be  drest;  4*° 

Stay  not  for  th'  other  pin :  why,  thou  hast  lost 
A  joy  for  it  worth  worlds.  Thus  hell  doth  jest 
Away  thy  blessings,  and  extreamly  flout  thee, 
Thy  clothes  being  fast,  but  thy  soul  loose  about  thee. 


70 

In  time  of  service  seal  up  both  thine  eies,  415 

And  send  them  to  thine  heart;  that  spying  sinne, 
They  may  weep  out  the  stains  by  them  did  rise : 
Those  doores  being  shut,  all  by  the  eare  comes  in. 
Who  marks  in  church-time  others  symmetric, 
Makes  all  their  beautie  his  deformitie.  4*° 


Let  vain  or  busie  thoughts  have  there  no  part : 

Bring  not  thy  plough,  thy  plots,  thy  pleasures  thither. 

Christ  purg'd  his  temple;  so  must  thou  thy  heart. 

All  worldly  thoughts  are  but  theeves  met  together 

To  couzin  thee.  Look  to  thy  actions  well :  425 

For  churches  are  either  our  heav'n  or  hell. 


72 

Judge  not  the  preacher;  for  he  is  thy  Judge: 

If  thou  mislike  him,  thou  conceiv'st  him  not. 

God  calleth  preaching  folly.  Do  not  grudge 

To  pick  out  treasures  from  an  earthen  pot.  430 

The  worst  speak  something  good:  if  all  want  sense, 

God  takes  a  text,  and  preacheth  patience. 

411  why,  i6jj2-  :  why  B  W  1633  413  Away  thy  blessings]  Our  blessings 

from  vs  W  416  thine]  thy  W  1674-1809,  Pickering,  Grosart  419 

symmetric]   comlines    W  420   Turns  all   their   beauty   to   his   vglines.  W 

421  or]  &  W ':  and  Grosart         426  are  either]  either  are  W  i6j8-i8og,  Pickering, 
Willmott 


24  THE  CHURCH-PORCH 

73 

He  that  gets  patience,  and  the  blessing  which 
Preachers  conclude  with,  hath  not  lost  his  pains. 
He  that  by  being  at  church  escapes  the  ditch,  435 

Which  he  might  fall  in  by  companions,  gains. 
He  that  loves  Gods  abode,  and  to  combine 
With  saints  on  earth,  shall  one  day  with  them  shine. 

74 

Jest  not  at  preachers  language,  or  expression : 

How  know'st  thou,  but  thy  sinnes  made  him  miscarrie  ? 

Then  turn  thy  faults  and  his  into  confession :  441 

God  sent  him,  whatsoe're  he  be :  O  tarry, 
And  love  him  for  his  Master :  his  condition, 
Though  it  be  ill,  makes  him  no  ill  Physician. 

15 

None  shall  in  hell  such  bitter  pangs  endure,  445 

As  those,  who  mock  at  Gods  way  of  salvation. 
Whom  oil  and  balsames  kill,  what  salve  can  cure  ? 
They  drink  with  greedinesse  a  full  damnation. 

The  Jews  refused  thunder;  and  we,  folly. 

Though  God  do  hedge  us  in,  yet  who  is  holy  ?  45° 

76 

Summe  up  at  night,  what  thou  hast  done  by  day; 

And  in  the  morning,  what  thou  hast  to  do. 

Dresse  and  undresse  thy  soul :  mark  the  decay 

And  growth  of  it :  if  with  thy  watch,  that  too 

Be  down,  then  winde  up  both;  since  we  shall  be      455 
Most  surely  judg'd,  make  thy  accounts  agree. 

77 

In  brief,  acquit  thee  bravely;  play  the  man. 

Look  not  on  pleasures  as  they  come,  but  go. 

Deferre  not  the  least  vertue :  lifes  poore  span 

Make  not  an  ell,  by  trifling  in  thy  wo.  460 

If  thou  do  ill;  the  joy  fades,  not  the  pains: 
If  well ;  the  pain  doth  fade,  the  joy  remains. 

441  faults]  fault  W  447  balsames]  mercies  W  451  by  day]  yt  day  W 


SUPERLIMINARE  25 


THou,  whom  the  former  precepts  have 
Sprinkled  and  taught,  how  to  behave 
Thy  self  in  church ;  approach,  and  taste 
The  churches  mysticall  repast. 


A  Void,  Profanenesse ;  come  not  here : 
jLJL  Nothing  but  holy,  pure,  and  cleare, 
Or  that  which  groneth  to  be  so, 
May  at  his  perill  further  go. 


Superliminare.  W  giv es  the  first  quatrain  on  a  page  to  itself  with  title  Perirranterium, 
and  the  second  on  the  opposite  page  with  title  Superliminare ;  neither  page  has  a  page- 
heading.  B  has  both  quatrains,  with  a  double  line  dividing  them,  on  the  same  page, 
with  Superliminare  for  page-heading  and  no  titles  to  the  quatrains.  1633  has  both 
quatrains,  with  a  line  dividing  them,  on  the  same  page,  with  title  Superliminare  above 
the  first,  and  no  page-heading.  For  the  engravings  in  editions  from  1674  see  note; 
/799  omits  engravings  and  both  quatrains  5  Avoid,  Grosart,  Palmer :  Avoid 

B  W  1633-   See  note         Profanenesse  cap.  from  B  W 


26  THE  CHURCH 

The  Altar. 

A  broken  ALTAR,  Lord,  thy  servant  reares, 

Made  of  a  heart,  and  cemented  with  teares : 

Whose  parts  are  as  thy  hand  did  frame; 

No  workmans  tool  hath  touch'd  the  same. 

A    HEART    alone  5 

Is  such  a  stone  , 
As  nothing  but 
Thy  pow'r  doth  cut. 
Wherefore  each  part 
Of  my  hard  heart  10 

Meets  in  this  frame, 
To  praise  thy  Name  : 

That,   if  I   chance   to   hold   my   peace, 
These  stones  to  praise  thee  may  not  cease. 
O  let  thy  blessed  SACRIFICE  be  mine,  15 

And   sanctifie   this   ALTAR   to   be   thine. 


The  Sacrifice. 

all  ye,  who  passe  by>  whose  eyes  and  minde 
worldly  things  are  sharp,  but  to  me  blinde; 
o  me,  who  took  eyes  that  I  might  you  finde : 

Was  ever  grief  like  mine  ? 

The  Princes  of  my  people  make  a  head  5 

Against  their  Maker :  they  do  wish  me  dead, 
Who  cannot  wish,  except  I  give  them  bread : 

Was  ever  grief  like  mine  ? 

From  here  to  the  page  preceding  The  Church  Militant  the  page-heading  in  both  MSS. 
and  1633  is  The  Church.  The  Altar.   1799  omits  this  poem.    For  the  frames 

or  engravings  in  editions  from  1634  see  note  8  pow'r]  both  dated  and  un- 

dated copies  of  the  first  edition  vary  between  pow'r  and  power :  power  B :  powre  W 
12  Name.  B :  name  W :  name.  2633  :  name:  1633*-  13  That,  B  1634-  ' 

That   W  1633  1633*  15  blessed]  onely  corr.  by  2nd  hand  to  blessed   W 

The  Sacrifice,  i  'who  passe  by*  italicized  1633*-    (as  1.  201  in  1633) :  roman 
1633  :  no  words  in  this  line  are  distinguished  in  B  W  4,  8  &c.  The  refrain 

is  italicized  1633*-  ,  but  it  is  not  distinguished  in  B  W 


1 8  The  Church. 


The  Altar. 

A  broken  ALTAR,  Lord  >  thy  fcrvant  reaies , 
Made  of  a  he.ut,    and   cemented    with   tores: 

Whofc  p*rt$  art  ns  thy  hand  did  frame; 

No  workman*  tool  hath  touch'd  the  fan>c. 
A  HEART  alone 

Is    fv\tfh   a    ftonc , 

As     nothing     but 

Thy  pow'r  dotli  cut. 

Wherefore  each  part 

Of  my  hard   heart 

Meets  in  this  frame, 

To  piaifc  thy  name. 

That  if  I  chance  to  hold  my  peace , 

Thefc  ftoncs  to  praife  thec  may  not  ceafc. 

O  let  thy  blefled   SACRIFICE   be   mine, 

And    fan  ft  i  fie    tins    ALTAR    to    be  thine. 

The 


'The  Altar'  from  p.  18  of  the  dated  first  edition  of  The  Temple 
(Mr.  A.  E.  Newton's  copy) 


THE  CHURCH  27 

Without  me  each  one,  who  doth  now  me  brave, 

Had  to  this  day  been  an  Egyptian  slave.  10 

They  use  that  power  against  me,  which  I  gave : 

Was  ever  grief  like  mine  ? 

Mine  own  Apostle,  who  the  bag  did  beare, 
Though  he  had  all  I  had,  did  not  forbeare 
To  sell  me  also,  and  to  put  me  there:  i$ 

Was  ever  grief,  &c. 

For  thirtie  pence  he  did  my  death  devise, 
Who  at  three  hundred  did  the  ointment  prize, 
Not  half  so  sweet  as  my  sweet  sacrifice : 

Was  ever  grief,  &c.  20 

Therefore  my  soul  melts,  and  my  hearts  deare  treasure 
Drops  bloud  (the  onely  beads)  my  words  to  measure : 
O  let  this  cup  passe  >  if  it  be  thy  pleasure : 

Was  ever  grief,  &c. 

These  drops  being  tempered  with  a  sinners  tears  25 

A  Balsome  are  for  both  the  Hemispheres : 
Curing  all  wounds,  but  mine;  all,  but  my  fears: 

Was  ever  grief,  &c. 

Yet  my  Disciples  sleep :  I  cannot  gain 
One  houre  of  watching;  but  their  drowsie  brain  30 

Comforts  not  me,  and  doth  my  doctrine  stain : 

Was  ever  grief,  &c. 

Arise,  arise,  they  come.   Look  how  they  runne! 
Alas!  what  haste  they  make  to  be  undone! 
How  with  their  lanterns  do  they  seek  the  sunne!  35 

Was  ever  grief,  &c. 

With  clubs  and  staves  they  seek  me,  as  a  thief, 
Who  am  the  Way  and  Truth,  the  true  relief; 
Most  true  to  those,  who  are  my  greatest  grief: 

Was  ever  grief,  &c.  40 

25  teares  B  W\  tears,  1633-  33  runne!  1634-  :  runne  ?  B  (which  often  has 

question-mark  for  exclamation}:  runn.    W\  runne.  1633  1633*  38  Wav  and 

Truth  Ed:  way  &  Truth  B  W  (cf.  1.  179)  :  way  of  truth  1633-67  :  way  of  Truth 
See  note 


28  THE  CHURCH 

Judas,  dost  thou  betray  me  with  a  kisse  ? 
Canst  thou  finde  hell  about  my  lips  ?  and  misse 
Of  life,  just  at  the  gates  of  life  and  blisse  ? 

Was  ever  grief  like  mine  ? 

See,  they  lay  hold  on  me,  not  with  the  hands  45 

Of  faith,  but  furie :  yet  at  their  commands 
I  suffer  binding,  who  have  loos'd  their  bands : 

Was  ever  grief,  &c. 

All  my  Disciples  flie;  fear  puts  a  barre 
Betwixt  my  friends  and  me.  They  leave  the  starre,        50 
That  brought  the  wise  men  of  the  East  from  farre. 

Was  ever  grief,  &c. 

Then  from  one  ruler  to  another  bound 
They  leade  me ;  urging,  that  it  was  not  sound 
What  I  taught:  Comments  would  the  text  confound.    55 

Was  ever  grief,  &c. 

The  Priest  and  rulers  all  false  witnesse  seek 
'Gainst  him,  who  seeks  not  life,  but  is  the  meek 
And  readie  Paschal  Lambe  of  this  great  week  : 

Was  ever  grief,  &c.  60 

Then  they  accuse  me  of  great  blasphemie, 
That  I  did  thrust  into  the  Deitie, 
Who  never  thought  that  any  robberie : 

Was  ever  grief,  &c. 

Some  said,  that  I  the  Temple  to  the  fioore  65 

In  three  dayes  raz'd,  and  raised  as  before. 
Why,  he  that  built  the  world  can  do  much  more : 

Was  ever  grief,  &c. 

Then  they  condemne  me  all  with  that  same  breath, 
Which  I  do  give  them  daily,  unto  death.  70 

Thus  Adam  my  first  breathing  rendereth: 

Was  ever  grief,  & c. 

46  Commande  B  (a  slip)  49  flie]  flee  1634-  >  Pickering  50  the]  yt  W 

54  that]  that  inserted  by  2nd  hand  with  caret  in  W  57  Priest]  Priests  W  1674- 

1809,  Pickering,  Willmott     See  note  69-70  with  that  .  .  .  daily]  bracketed  W 


THE  CHURCH  29 

They  binde,  and  leade  me  unto  Herod:  he 
Sends  me  to  Pilate.  This  makes  them  agree; 
But  yet  their  friendship  is  my  enmitie :  75 

Was  ever  grief  like  mine  ? 

Herod  and  all  his  bands  do  set  me  light, 
Who  teach  all  hands  to  warre,  fingers  to  fight, 
And  onely  am  the  Lord  of  Hosts  and  might : 

Was  ever  grief,  &c.  80 

Herod  in  judgement  sits,  while  I  do  stand; 

Examines  me  with  a  censorious  hand : 

I  him  obey,  who  all  things  else  command  : 

Was  ever  grief,  &c. 

The  Jews  accuse  me  with  despitefulnesse;  85 

And  vying  malice  with  my  gentlenesse, 
Pick  quarrels  with  their  onely  happiness  e: 

Was  ever  grief,  &c. 

I  answer  nothing,  but  with  patience  prove 

If  stonie  hearts  will  melt  with  gentle  love.  90 

But  who  does  hawk  at  eagles  with  a  dove  ? 

Was  ever  grief,  &c. 

My  silence  rather  doth  augment  their  crie; 
My  dove  doth  back  into  my  bosome  flie, 
Because  the  raging  waters  still  are  high :  95 

Was  ever  grief,  &c. 

Heark  how  they  crie  aloud  still,  Crucifie: 
It  is  not  fit  he  live  a  day,  they  crie, 
Who  cannot  live  lesse  then  eternally : 

Was  ever  grief,  &c.  xoo 

Pilate^  a  stranger,  holdeth  off;  but  they, 
Mine  owne  deare  people,  cry,  Away,  away, 
With  noises  confused  frighting  the  day: 

Was  ever  grief,  &c. 

79  To  whose  powre  Thunder  is  but  weake  and  slight  struck  through  and  corr.  by 
2nd  hand  to  line  as  above  W  Hosts  B  W  (distinguished  in  B  but  not  in  W) :  hosts 
I&33-  10 1  Pilate,  a  stranger,  commas  1634-  :  no  commas  B  W  1633  1633* 

103  frighting]  Palmer  misreads  B  as  fighting 


30  THE  CHURCH 

Yet  still  they  shout,  and  crie,  and  stop  their  eares,       105 
Putting  my  life  among  their  sinnes  and  fears, 
And  therefore  wish  my  bloud  on  them  and  theirs: 

Was  ever  grief  like  mine  ? 

See  how  spite  cankers  things.  These  words  aright 
Used,  and  wished,  are  the  whole  worlds  light:  no 

But  hony  is  their  gall,  brightnesse  their  night  : 

Was  ever  grief,  &c. 

They  choose  a  murderer,  and  all  agree 
In  him  to  do  themselves  a  courtesie : 
For  it  was  their  own  case  who  killed  me :  115 

Was  ever  grief,  &c. 

And  a  seditious  murderer  he  was : 

But  I  the  Prince  of  peace;  peace  that  doth  passe 

All  understanding,  more  then  heav'n  doth  glasse  : 

Was  ever  grief,  &c.  120 

Why,  Caesar  is  their  onely  King,  not  I : 

He  clave  the  stonie  rock,  when  they  were  drie; 

But  surely  not  their  hearts,  as  I  well  trie : 

Was  ever  grief,  &c. 

Ah  I  how  they  scourge  me  I  yet  my  tendernesse  125 

Doubles  each  lash :  and  yet  their  bitternesse 
Windes  up  my  grief  to  a  mysteriousnesse : 

Was  ever  grief,  &c. 

They  buffet  him,  and  box  him  as  they  list, 
Who  grasps  the  earth  and  heaven  with  his  fist,  130 

And  never  yet,  whom  he  would  punish,  miss'd : 

Was  ever  grief,  &c. 

107  wish]  with  Grosart,  Gibson,  Palmer  See  note  no  wished]  misprinted 

wish'd  Pickering  115  case  W :  cause  B  1633-  See  note  1 19  more,  then 

Heaven,  glass  W  121  Caesar  B  1674-1799  :  Cesar  W  1633-67  123  But 

not  their  harts,  as  I  by  proofe  doe  try.  W      well]  will  corr.  to  well  B  129 

him  (bis)  B  Wi  me  1633-     See  note  130  grasps  B:  graspes  W ':  grasp 

J6 33-      with]  in  corr.  by  2nd  hand  with  caret  to  w*h  W      his  B  W  :  my  1633- 
niheB  JT:I  1633- 


THE  CHURCH  31 

Behold,  they  spit  on  me  in  scornfull  wise, 
Who  by  my  spittle  gave  the  blinde  man  eies, 
Leaving  his  blindnesse  to  my  enemies :  135 

Was  ever  grief  like  mine  ? 

My  face  they  cover,  though  it  be  divine. 

As  Moses  face  was  vailed,  so  is  mine, 

Lest  on  their  double-dark  souls  either  shine : 

Was  ever  grief,  &c.  140 

Servants  and  abjects  flout  me;  they  are  wittie: 
Now  prophesie  who  strikes  thee,  is  their  dittie. 
So  they  in  me  denie  themselves  all  pitie : 

Was  ever  grief,  &cc. 

And  now  I  am  delivered  unto  death,  145 

Which  each  one  calls  for  so  with  utmost  breath, 
That  he  before  me  well  nigh  suffereth : 

Was  ever  grief,  &c. 

Weep  not,  deare  friends,  since  I  for  both  have  wept 
When  all  my  tears  were  bloud,  the  while  you  slept:     150 
Your  tears  for  your  own  fortunes  should  be  kept : 

Was  ever  grief,  &c. 

The  souldiers  lead  me  to  the  Common  Hall ; 
There  they  deride  me,  they  abuse  me  all : 
Yet  for  twelve  heav'nly  legions  I  could  call :  155 

Was  ever  grief,  &c. 

Then  with  a  scarlet  robe  they  me  aray; 
Which  shews  my  bloud  to  be  the  onely  way 
And  cordiall  left  to  repair  mans  decay : 

Was  ever  grief,  &c.  160 

Then  on  my  head  a  crown  of  thorns  I  wear  : 
For  these  are  all  the  grapes  Sion  doth  bear, 
Though  I  my  vine  planted  and  watred  there : 

Was  ever  grief,  &c. 

134  the]  yt  corr.  to  ye  W  135  my  B  W :  mine  1633-  *37  they]  thy 

B  (a  slip)  138  is]  was  corr.  to  is  W  143  pitie]  both  dated  and  undated 

copies  of  the  first  edition  'vary  between  pitie  and  pittie  :  pitty  B  W     146  calls  B  W 
I&332-  '  cals  1633  153  Common  Hall  B  W :  common  hall  1633-  158 

way  W  :  way,  B  1633-  163  watred]  watered  B 


32  THE  CHURCH 

So  sits  the  earths  great  curse  in  Adams  fall  165 

Upon  my  head :  so  I  remove  it  all 
From  th'  earth  unto  my  brows,  and  bear  the  thrall : 

Was  ever  grief  like  mine  ? 

Then  with  the  reed  they  gave  to  me  before, 

They  strike  my  head,  the  rock  from  whence  all  store  17° 

Of  heav'nly  blessings  issue  evermore : 

Was  ever  grief,  &c. 

They  bow  their  knees  to  me,  and  cry,  Hail  king: 
What  ever  scoffes  &  scornfulnesse  can  bring, 
I  am  the  floore,  the  sink,  where  they  it  fling:  175 

Was  ever  grief,  &c. 

Yet  since  mans  scepters  are  as  frail  as  reeds, 
And  thorny  all  their  crowns,  bloudie  their  weeds ; 
I,  who  am  Truth,  turn  into  truth  their  deeds : 

Was  ever  grief,  &c.  180 

The  souldiers  also  spit  upon  that  face, 
Which  Angels  did  desire  to  have  the  grace, 
And  Prophets,  once  to  see,  but  found  no  place : 

Was  ever  grief,  &c. 

Thus  trimmed,  forth  they  bring  me  to  the  rout,  185 

Who  Crucifie  him,  crie  with  one  strong  shout. 
God  holds  his  peace  at  man,  and  man  cries  out : 

Was  ever  grief,  &c. 

They  leade  me  in  once  more,  and  putting  then 

Mine  own  clothes  on,  they  leade  me  out  agen.  190 

Whom  devils  flie,  thus  is  he  toss'd  of  men  : 

Was  ever  grief,  &c. 

169  they  gave  mee  heertofore  W  171  evermore]  to  the  poore  W  173 

knees]  heads  1656  1660  174  &  B  W :  or  1633- 

177-8  Yet  since  in  frailty,  cruelty,  shrowd  turns, 

All  Scepters,  Reeds  :  Cloths,  Scarlet :  Crowns  are  Thorns :  W 
179  deeds]  scorns  W  181-2  that  face,  Which]  my  Face,  Whom  W  183 

Prophets,  Ed ':  no  comma  B  W  1633-         185  trimmed,  B:  trimmed  W  1633- 
187  Wth  stronger  blows  strike  mee  as  I  come  out  W  (with  comma  at  end  of  L  186) 


THE  CHURCH  33 

And  now  wearie  of  sport,  glad  to  ingrosse 
All  spite  in  one,  counting  my  life  their  loss^, 
They  carrie  me  to  my  most  bitter  crosse:  195 

Was  ever  grief  like  mine  ? 

My  crosse  I  bear  my  self,  untill  I  faint : 
Then  Simon  bears  it  for  me  by  constraint, 
The  decreed  burden  of  each  mortall  Saint : 

Was  ever  grief,  &c.  200 

O  all  ye  who  passe  by,  behold  and  see  ; 

Man  stole  the  fruit,  but  I  must  climbe  the  tree; 

The  tree  of  life  to  all,  but  onely  me : 

Was  ever  grief,  & c. 

Lo,  here  I  hang,  charg'd  with  a  world  of  sinne,  205 

The  greater  world  o'  th*  two;  for  that  came  in 
By  words,  but  this  by  sorrow  I  must  win : 

Was  ever  grief,  &c. 

Such  sorrow  as,  if  sinfull  man  could  feel, 
Or  feel  his  part,  he  would  not  cease  to  kneel,  210 

Till  all  were  melted,  though  he  were  all  steel : 

Was  ever  grief,  &c. 

But,  O  my  God^  my  God!  why  leav'st  thou  me, 
The  sonne,  in  whom  thou  dost  delight  to  be  ? 

My  God,  my  God 215 

Never  was  grief  like  mine. 

Shame  tears  my  soul,  my  bodie  many  a  wound ; 
Sharp  nails  pierce  this,  but  sharper  that  confound ; 
Reproches,  which  are  free,  while  I  am  bound. 

Was  ever  grief,  &c.  220 

199  The  gladsome  burden  (corr.  from  burthen)  of  a  mortal  saint.  W  206 

came]  comes  corr.  to  came  W  209  Such  sorrow  as,  if  Palmer  :  Such  sorrow,  as 

if  B  W  1633-  210  part]  share  W  214  dost  delight]  art  well  pleas'd 

W  216  Never  was]  misprinted  Was  ever  1674-7799,  Pickering  217  My 

soule  is  full  of  shame,  my  flesh  of  wound :  W 
917.15  n 


34  THE  CHURCH 

Now  heal  thy  self.  Physician ;  now  come  down. 

Alas !  I  did  so,  when  I  left  my  crown 

And  fathers  smile  for  you,  to  feel  his  frown : 

Was  ever  grief  like  mine  ? 

In  healing  not  my  self,  there  doth  consist  225 

All  that  salvation,  which  ye  now  resist; 
Your  safetie  in  my  sicknesse  doth  subsist  : 

Was  ever  grief,  &c. 

Betwixt  two  theeves  I  spend  my  utmost  breath, 

As  he  that  for  some  robberie  suffereth.  230 

Alasl  what  have  I  stollen  from  you?     Death. 

Was  ever  grief,  &rc. 

A  king  my  title  is,  prefixt  on  high ; 
Yet  by  my  subjects  am  condemned  to  die 
A  servile  death  in  servile  companie :  235 

Was  ever  grief,  &c. 

They  give  me  vineger  mingled  with  gall, 

But  more  with  malice :  yet,  when  they  did  call, 

With  Manna,  Angels  food,  I  fed  them  all  : 

Was  ever  grief,  &c.  240 

They  part  my  garments,  and  by  lot  dispose 

My  coat,  the  type  of  love,  which  once  cur'd  those 

Who  sought  for  help,  never  malicious  foes : 

Was  ever  grief,  &c. 

Nay,  after  death  their  spite  shall  further  go;  245 

For  they  will  pierce  my  side,  I  full  well  know; 
That  as  sinne  came,  so  Sacraments  might  flow : 

Was  ever  grief,  &c. 

But  now  I  die;  now  all  is  finished. 

My  wo,  mans  weal :  and  now  I  bow  my  head.  250 

Onely  let  others  say,  when  I  am  dead, 

Never  was  grief  like  mine. 

221  ital.  Palmer :  roman  1633-  :  not  distinguished  B  W  222  left]  lost  corr.  to 

left  W          223  for  you,  to  feel]  to  feele  for  you  W,  Grosart          226  ye]  you  W 
231  Death.  B  W :  death  :  1633-  234  am]  I'm  1634-  ,  Pickering      See  note 

237  give  B  Wi  gave  1633-  245  further]  farther  W 


THE  CHURCH  35 

The  Thanksgiving. 

OH  King  of  grief!  (a  title  strange,  yet  true, 
To  thee  of  all  kings  onely  due) 
Oh  King  of  wounds !  how  shall  I  grieve  for  thee. 

Who  in  all  grief  preventest  me  ? 
Shall  I  weep  bloud  ?  why,  thou  hast  wept  such  store  5 

That  all  thy  body  was  one  doore. 
Shall  I  be  scourged,  flouted,  boxed,  sold  ? 

'Tis  but  to  tell  the  tale  is  told. 
My  God,  my  God,  why  dost  thou  part  from  me? 

Was  such  a  grief  as  cannot  be.  10 

Shall  I  then  sing,  skipping  thy  dolefull  stone, 

And  side  with  thy  triumphant  glorie  ? 
Shall  thy  strokes  be  my  stroking  ?  thorns,  my  flower  ? 

Thy  rod,  my  posie  ?  crosse,  my  bower  ? 
But  how  then  shall  I  imitate  thee,  and  15 

Copie  thy  fair,  though  bloudie  hand  ? 
Surely  I  will  revenge  me  on  thy  love, 

And  trie  who  shall  victorious  prove. 
If  thou  dost  give  me  wealth,  I  will  restore 

All  back  unto  thee  by  the  poore.  20 

If  thou  dost  give  me  honour,  men  shall  see, 

The  honour  doth  belong  to  thee. 
I  will  not  marry;  or,  if  she  be  mine, 

She  and  her  children  shall  be  thine. 
My  bosome  friend,  if  he  blaspheme  thy  Name,          25 

I  will  tear  thence  his  love  and  fame. 
One  half  of  me  being  gone,  the  rest  I  give 

Unto  some  Chappell,  die  or  live. 
As  for  thy  passion — But  of  that  anon, 

When  with  the  other  I  haye  done.  30 

The  Thanksgiving,  i  Oh  King  of  grief !]  King  of  all  Grief  W  3  Oh  King 

of  wounds  !]  King  of  all  wounds,  W          5  why,  j6j32-6o  :  why  B  W  1633  1667- 
6  doore]  gore  1678-1809  :  sore  conj.  Hall  See  note  n  sing,  skipping  thy 

dolefull  B  1638-   ,  Pickering  :  sing,  skipping,  thy  dolefull  1633-5,  Willmott :  sing, 
neglecting  thy  sad  W  See  note  17  revenge  B  W  r6jj2-  :  reuenge  1633  *9 

wealth,  B  1633*-  :  wealth  j  W  1633          20  by]  in  W          21  honour,  B  1633*-  : 
honour  $  W  1633  22  The]  That  W  25  Name  B  :  name  corr.  to  Name 

W  :  name  16 33-  26  tear  thence]  ripp  out  corr.  by  2nd  hand  to  teare  out  W 

27  I  give]  Fie  give  W  29  thy]  my  1674-1799  (cf.  I.  49) 


36  THE  CHURCH 

For  thy  predestination  Fie  contrive, 

That  three  yeares  hence,  if  I  survive, 
Tie  build  a  spittle,  or  mend  common  wayes, 

But  mend  mine  own  without  delayes. 
Then  I  will  use  the  works  of  thy  creation,  35 

As  if  I  us'd  them  but  for  fashion. 
The  world  and  I  will  quarrell ;  and  the  yeare 

Shall  not  perceive,  that  I  am  here. 
My  musick  shall  finde  thee,  and  ev'ry  string 

Shall  have  his  attribute  to  sing;  40 

That  all  together  may  accord  in  thee, 

And  prove  one  God,  one  harmonic. 
If  thou  shalt  give  me  wit,  it  shall  appeare, 

If  thou  hast  giv'n  it  me,  'tis  here. 
Nay,  I  will  reade  thy  book,  and  never  move  45 

Till  I  have  found  therein  thy  love, 
Thy  art  of  love,  which  Fie  turn  back  on  thee : 

O  my  deare  Saviour,  Victorie ! 
Then  for  thy  passion — I  will  do  for  that — 

Alas,  my  God,  I  know  not  what.  50 


I 


The  ReprisalL 

Have  considered  it,  and  finde 
There  is  no  dealing  with  thy  mighty  passion : 
For  though  I  die  for  thee,  I  am  behinde; 
My  sinnes  deserve  the  condemnation. 

O  make  me  innocent,  that  I  5 

May  give  a  disentangled  state  and  free : 
And  yet  thy  wounds  still  my  attempts  defie, 

For  by  thy  death  I  die  for  thee. 

34  mine]  my  W  1678-1809,  Pickering  35  I  will]  will  I  W  36  fashion] 

misprinted  a  fashion  Willmott  39~4°  cited  in  Walton's  Lives,  arranged  in  3 

lines  41  all  together]  misprinted  altogether  164 7-1799  (except  undated  jth 

edn.  and  1667),  Pickering  45-6  never  move  .  .  .  love]  never  linn  Till  I  have 

found  thy  love  therin  W  46  love,  1809,  Grosart,  Palmer :  Loue.  B :  love ; 

16 33-  47  thee  :  W  :  thee,  B  1633-  49  thy]  my  1678-1799  (cf.  /.  29, 

though  1674  has  my  in  I.  29  only) 

The  Reprisal!.  Title  in  W :  The  Second  Thanks-giving  (cf.  The  Thanksgiv- 
ing, //.  29-30)  Arranged  in  verses  in  W  and  1633-  ,  as  above,  but  undivided  in  B 
2  dealing]  medling  W 


THE  CHURCH  37 

Ah  1  was  it  not  enough  that  thou 
By  thy  eternall  glorie  didst  outgo  me?  10 

Couldst  thou  not  griefs  sad  conquests  me  allow, 

But  in  all  victories  overthrow  me  ? 

Yet  by  confession  will  I  come 
Into  thy  conquest :  though  I  can  do  nought 
Against  thee,  in  thee  I  will  overcome  r  ? 

The  man,  who  once  against  thee  fought. 


The  Agonie. 

)Hilosophers  have  measured  mountains, 
Fathom'd  the  depths  of  seas,  of  states,  and  kings, 
Walk'd  with  a  staffe  to  heav'n,  and  traced  fountains : 

But  there  are  two  vast,  spacious  things, 
The  which  to  measure  it  doth  more  behove :  5 

Yet  few  there  are  that  sound  them;  Sinne  and  Love. 

Who  would  know  Sinne,  let  him  repair 
Unto  Mount  Olivet;  there  shall  he  see 
A  man  so  wrung  with  pains,  that  all  his  hair, 

His  skinne,  his  garments  bloudie  be.  10 

Sinne  is  that  presse  and  vice,  which  forceth  pair 
To  hunt  his  cruell  food  through  ev'ry  vein. 

Who  knows  not  Love,  let  him  assay 
And  taste  that  juice,  which  on  the  crosse  a  pike 
Did  set  again  abroach;  then  let  him  say  15 

If  ever  he  did  taste  the  like. 
Love  is  that  liquour  sweet  and  most  divine, 
Which  my  God  feels  as  bloud;  but  I,  as  wine. 

ii  conquests]  conquest  1634-1809  (except  1660)  14  thy  B  W :  the  1633- 

See  note       conquest  colon  B  :  comma  W  :  full  stop  1633- 

The  Agonie.   Not  in  W  z  Fathom'd]  Fadom'd  B  6  sound]  found 

Gibson  8  Mount  B  1667-1709  :  mount  1633-60  15  again]  om.  1667- 

i8oy,  Ptcken.  ^ 


38  THE  CHURCH 

The  Sinner. 

Erd,  how  I  am  all  ague,  when  I  seek 
What  I  have  treasur'd  in  my  memorie ! 
Since,  if  my  soul  make  even  with  the  week, 

Each  seventh  note  by  right  is  due  to  thee. 

I  finde  there  quarries  of  pil'd  vanities,  5 

But  shreds  of  holinesse,  that  dare  not  venture 
To  shew  their  face,  since  crosse  to  thy  decrees : 

There  the  circumference  earth  is,  heav'n  the  centre. 

In  so  much  dregs  the  quintessence  is  small : 

The  spirit  and  good  extract  of  my  heart  10 

Comes  to  about  the  many  hundred  part. 

Yet  Lord  restore  thine  image,  heare  my  call  : 

And  though  my  hard  heart  scarce  to  thee  can  grone, 
Remember  that  thou  once  didst  write  in  stone. 


Good  Friday. 

My  chief  good, 

How  shall  I  measure  out  thy  bloud  ? 
How  shall  I  count  what  thee  befell, 
And  each  grief  tell  ? 


o 


Shall  I  thy  woes  5 

Number  according  to  thy  foes  ? 
Or,  since  one  starre  show'd  thy  first  breath, 

Shall  all  thy  death? 

Or  shall  each  leaf, 

Which  falls  in  Autumne,  score  a  grief?  10 

Or  can  not  leaves,  but  fruit,  be  signe 

Of  the  true  vine  ? 

The  Sinner.  Without  line-spaces  after  II.  4,  8,  12  in  B  W  1633-  See  note 
8  centre]  centure  W  (cf.  Content,  /.  i8t  where  it  rhymes  'with  adventure) 
1 1  hundred  B  W :  hundredth  1633- 

Good  Friday.  1 1  can  not  W :  cannot  B  1633- 


THE  CHURCH  39 

Then  let  each  houre 
Of  my  whole  life  one  grief  devoure; 
That  thy  distresse  through  all  may  runne,  15 

And  be  my  sunne. 

Or  rather  let 

My  severall  sinnes  their  sorrows  get; 
That  as  each  beast  his  cure  doth  know, 

Each  sinne  may  so.  20 


Since  bloud  is  fittest.  Lord,  to  write 
Thy  sorrows  in,  and  bloudie  fight; 
My  heart  hath  store,  write  there,  where  in 
One  box  doth  lie  both  ink  and  sinne : 

That  when  sinne  spies  so  many  foes,  25 

Thy  whips,  thy  nails,  thy  wounds,  thy  woes, 
All  come  to  lodge  there,  sinne  may  say, 
No  room  for  mey  and  flie  away. 

Sinne  being  gone,  oh  fill  the  place, 

And  keep  possession  with  thy  grace ;  30 

Lest  sinne  take  courage  and  return, 

And  all  the  writings  blot  or  burn. 

21-32  A  version  of  these  lines  appears  in  W  as  a  separate  poem  entitled  The.  Passion, 
following  The  Second  Thanks-giving  (i.e.  The  Reprisall).  These  lines  begin  a  new 
page  in  B,  but  have  no  title.  From  1638  Since  (/.  21}  is  printed  with  a  large  initial 
capital \  indicating  a  new  poem  or  section  of  a  poem 

2I~2  Since  nothing  Lord  can  bee  so  good 

To  write  thy  sorrows  in,  as  blood  W 

22  fight]  Palmer  misreads  B  as  sight :  flight  1667-1799  27  sinne]  he  W 

29~32  Sinn  being  gone  o  doe  thou  fill 

The  Place,  &  keep  possession  still. 

ffor  by  the  writings  all  may  see 

Thou  hast  an  ancient  claime  to  mee.  W 


40  THE  CHURCH 

Redemption. 

HAving  been  tenant  long  to  a  rich  Lord, 
Not  thriving,  I  resolved  to  be  bold. 

And  make  a  suit  unto  him,  to  afford 
A  new  small-rented  lease,  and  cancell  th'  old. 
In  heaven  at  his  manour  I  him  sought : 

They  told  me  there,  that  he  was  lately  gone 

About  some  land,  which  he  had  dearly  bought 
Long  since  on  earth,  to  take  possession. 
I  straight  return'd,  and  knowing  his  great  birth, 

Sought  him  accordingly  in  great  resorts ; 

In  cities,  theatres,  gardens,  parks,  and  courts : 
At  length  I  heard  a  ragged  noise  and  mirth 

Of  theeves  and  murderers :  there  I  him  espied, 

Who  straight,  Tour  suit  is  granted^  said,  &  died. 


Sepulchre. 

O  Blessed  bodie !  Whither  art  thou  thrown  ? 
No  lodging  for  thee,  but  a  cold  hard  stone  ? 
So  many  hearts  on  earth,  and  yet  not  one 

Receive  thee? 

Sure  there  is  room  within  our  hearts  good  store;         5 
For  they  can  lodge  transgressions  by  the  score : 
Thousands  of  toyes  dwell  there,  yet  out  of  doore 

They  leave  thee. 

Redemption.  Title  in  W :  The  Passion  (as  also  of  the  preceding  poem  in  W,  i.e.  II.  21- 
32  of  Good  Friday) 
lo-n  Sought  him  in  Citties,  Theaters,  resorts 

In  grottos,  gardens,  Palaces  &  Courts   W  (corr.  by  2nd  hand 
to  the  words  found  in  B  and  1633,  as  above) 

Sepulchre.   Not  in  W  Arranged  in  8 -line  stanzas,  because  I.  4  rhymes  with  I.  8, 
12  with  16  &c.  Ed :  no  line-spaces  in  B  :  4-line  stanzas,  with  line-spaces  16  3  j- 


THE  CHURCH  41 

But  that  which  shews  them  large,  shews  them  unfit. 
What  ever  sinne  did  this  pure  rock  commit,  10 

Which  holds  thee  now  ?  Who  hath  indited  it 

Of  murder  ? 

Where  our  hard  hearts  have  took  up  stones  to  brain  thee, 
And  missing  this,  most  falsly  did  arraigne  thee; 
Onely  these  stones  in  quiet  entertain  thee,  15 

And  order. 

And  as  of  old  the  Law  by  heav'nly  art 
Was  writ  in  stone;  so  thou,  which  also  art 
The  letter  of  the  word,  find'st  no  fit  heart 

To  hold  thee.  20 

Yet  do  we  still  persist  as  we  began, 
And  so  should  perish,  but  that  nothing  can, 
Though  it  be  cold,  hard,  foul,  from  loving  man 

Withhold  thee. 


Easter. 

Rise  heart;  thy  Lord  is  risen.   Sing  his  praise 
Without  delayes, 
Who  takes  thee  by  the  hand,  that  thou  likewise 

With  him  mayst  rise  : 

That,  as  his  death  calcined  thee  to  dust,  5 

His  life  may  make  thee  gold,  and  much  more,  just. 

Awake,  my  lute,  and  struggle  for  thy  part 

With  all  thy  art. 

The  crosse  taught  all  wood  to  resound  his  name, 

Who  bore  the  same.         10 

His  stretched  sinews  taught  all  strings,  what  key 

Is  best  to  celebrate  this  most  high  day. 

1 7  old  B 1633*-  :  old,  16 33     Law  B 1633*-  :  law  1633          24  withhold  B 1633*-  : 
withold  1633 

Easter.  6  more,  W  1638-67  1809  :  more  B  1633-5  1674-1799         n  stretched 
B  W  1633*-  :  streched  1633 


42  THE  CHURCH 

Consort  both  heart  and  lute,  and  twist  a  song 

Pleasant  and  long : 

Or,  since  all  musick  is  but  three  parts  vied 

And  multiplied, 

O  let  thy  blessed  Spirit  bear  a  part, 

And  make  up  our  defects  with  his  sweet  art. 


I  Got  me  flowers  to  straw  thy  way; 
I  got  me  boughs  off  many  a  tree :  20 

But  thou  wast  up  by  break  of  day, 
And  brought'st  thy  sweets  along  with  thee. 

The  Sunne  arising  in  the  East, 

Though  he  give  light,  &  th*  East  perfume; 

If  they  should  offer  to  contest  "  25 

With  thy  arising,  they  presume. 

Can  there  be  any  day  but  this, 

Though  many  sunnes  to  shine  endeavour  ? 

We  count  three  hundred,  but  we  misse : 

There  is  but  one,  and  that  one  ever.  30 

15  Or,  1633*-  :  Or  B  W 1633  16  multiplied,  Grosart :  no  stop  B  W\  semicolon 

J&33-  19-30  JP  has  an  earlier  version  as  a  separate  poem  entitled  Easter :  see  below 
19  I  Got  1638-  (marking  a  separate  section)  :  I  got  1633-5  straw]  strew  1703- 
1809,  Piclering  20  off]  of  B  (which  never  uses  the  form  off) 

Easter. 

I  had  prepared  many  a  flowre 
To  strow  thy  way  and  Victorie, 
But  thou  wa'st  vp  before  myne  houre 
Bringinge  thy  sweets  along  wth  thee. 

The  Sunn  arising  in  the  East 
Though  hee  bring  light  &  th'other  sents : 
Can  not  make  vp  so  braue  a  feast 
As  thy  discouerie  presents. 

Yet  though  my  flours  be  lost,  they  say 
A  hart  can  never  come  too  late. 
Teach  it  to  sing  thy  praise,  this  day, 
And  then  this  day,  my  life  shall  date.   W 

(/.  4  Bringinge  substituted  by  2nd  hand  for  And  brought) 


THE  CHURCH  43 

Easter-wings. 

Erd,  who  createdst  man  in  wealth  and  store, 
Though  foolishly  he  lost  the  same, 
Decaying  more  and  more, 
Till    he    became 

Most  poore :  5 

With      thee 
O    let    me    rise 
As  larks,  harmoniously, 
And  sing  this  day  thy  victories : 
Then  shall  the  fall  further  the  flight  in  me.  10 

My  tender  age   in   sorrow  did   beginner 

And  still  with  sicknesses  and  shame 

Thou  didst  so  punish  sinne, 

That    I    became 

Most  thinne.  15 

With      thee 
Let  me  combine 
And  feel  this  day  thy  victorie : 
For,  if  I  imp  my  wing  on  thine, 
Affliction  shall  advance  the  flight  in  me.  20 

H.  Baptisme  (i). 

AS  he  that  sees  a  dark  and  shadie  grove, 
XJL  Stayes  not,  but  looks  beyond  it  on  the  skie; 

So  when  I  view  my  sinnes,  mine  eyes  remove 
More  backward  still,  and  to  that  water  flie, 

Easter-wings.  Title :  hyphen  B  W 1633?—  and  in  'The  titles  of  the  severall  poems* 
163 j.«  no  hyphen  in  title  1633.  The  lines  are  written  horizontally  in  B  and  Wt  as 
printed  above:  all  early  editions  print  them  "vertically.  From  1634  line -spaces  after 
II.  5  and  15  8  harmoniously]  doe  by  degree  corr.  by  2nd  hand  to  harmoniouslie 

W  9  victories]  sacrifice  corr.  by  2nd  hand  to  victories  W  10  the  fall] 

my  fall  W  12  And  still]  Yet  thou  corr.  by  2nd  hand  to  And  still  W  13 

Thou  didst  so]  Dayly  didst  corr.  by  2nd  hand  to  Thou  didst  so  W  14  That] 

Till  corr.  by  2nd  hand  to  That  W  18  this  day]  absent  from  W  (this  day, 

found  in  B  and  1633-  ,  assists  the  parallelism  to  I.  9,  but  makes  I.  18  a  foot  longer 
than  the  corresponding  L  8) 

H.  Baptisme  (I).  Numbering  Ed.  Considerably  rewritten  since  its  earlier  form  in  W 
1-9  When  backward  on  my  sins  I  turne  mine  eyes 

And  then  beyond  them  all  my  Baptisme  view          [continued  overleaf 


44  THE  CHURCH 

Which  is  above  the  heav'ns,  whose  spring  and  vent        5 
Is  in  my  deare  Redeemers  pierced  side. 
O  blessed  streams !  either  ye  do  prevent 

And  stop  our  sinnes  from  growing  thick  and  wide, 

Or  else  give  tears  to  drown  them,  as  they  grow. 

In  you  Redemption  measures  all  my  time,  10 

And  spreads  the  plaister  equall  to  the  crime. 

You  taught  the  Book  of  Life  my  name,  that  so 
What  ever  future  sinnes  should  me  miscall, 
Your  first  acquaintance  might  discredit  all. 

H.  Baptisme  (n). 

Since,  Lord,  to  thee 
A  narrow  way  and  little  gate 
Is  all  the  passage,  on  my  infancie 

Thou  didst  lay  hold,  and  antedate 

My  faith  in  me.  5 

O  let  me  still 

Write  thee  great  God,  and  me  a  childe : 
Let  me  be  soft  and  supple  to  thy  will, 

Small  to  my  self,  to  others  milde, 

Behither  ill.  10 

Although  by  stealth 
My  flesh  get  on,  yet  let  her  sister 
My  soul  bid  nothing,  but  preserve  her  wealth : 

The  growth  of  flesh  is  but  a  blister; 

Childhood  is  health.  15 

As  he  y*  Heaven  beyond  much  thicket  spyes 
I  pass  ye  shades,  &  fixe  vpon  the  true 
Waters  aboue  ye  Heavens.   O  sweet  streams 
You  doe  prevent  most  sins  &  for  ye  rest 
You  give  vs  teares  to  wash  them  :  lett  those  beams 
Wch  then  ioin'd  wth  you  still  meet  in  my  brest 
And  mend  as  rising  starres  &  rivers  doe.    W 

5  vent  B 1638-1809,  Pickering :  rent  16 3 3-5,  Willmott,  Grosart,  Palmer  i  o  you] 

misprinted  your  1703-99  n  And  spreads  the]  Spredding  yc  W    crime. 

B  16331-8  :  crime  :  1633  :  cryme  W  12  Book  of  Life  initial  capitals  from  B 

H.  Baptisme  (II).  Numbering  Eat         n  Although]  Though  yt  W         12  get] 
got  7667-1799      on,  Ed\  on  :  B :  on ;  W 1633-          1 3  preserve  her]  keep  hir  first  W 


THE  CHURCH  45 

Nature. 

FU11  of  rebellion,  I  would  die, 
Or  fight,  or  travell,  or  denie 
That  thou  hast  ought  to  do  with  me. 

O  tame  my  heart; 
It  is  thy  highest  art  5 

To  captivate  strong  holds  to  thee. 

If  thou  shalt  let  this  venome  lurk, 
And  in  suggestions  fume  and  work, 
My  soul  will  turn  to  bubbles  straight, 

And  thence  by  kinde         10 
Vanish  into  a  winde, 
Making  thy  workmanship  deceit. 

O  smooth  my  rugged  heart,  and  there 

Engrave  thy  rev'rend  Law  and  fear; 

Or  make  a  new  one,  since  the  old  15 

Is  saplesse  grown, 
And  a  much  fitter  stone 
To  hide  my  dust,  then  thee  to  hold. 


Sinne  (i). 

E'rd,  with  what  care  hast  thou  begirt  us  round  1 
Parents  first  season  us :  then  schoolmasters 
Deliver  us  to  laws ;  they  send  us  bound 
To  rules  of  reason,  holy  messengers, 
Pulpits  and  Sundayes,  sorrow  dogging  sinne,  5 

Afflictions  sorted,  anguish  of  all  sizes, 
Fine  nets  and  stratagems  to  catch  us  in, 
Bibles  laid  open,  millions  of  surprises, 

Nature.  9  turn  to  bubbles]  bee  all  bubble  corr.  by  2nd  hand  to  turne  to  bubbles 
W  14  Law  B  W  1633*-  -  law  1633 

Sinne  (I).  Numbering  Ed  5  Sundayes  cap.  from  B  W  7  stratagems] 

casualties  W 


46  THE  CHURCH 

Blessings  beforehand,  tyes  of  gratefulnesse, 
The  sound  of  glorie  ringing  in  our  eares : 
Without,  our  shame;  within,  our  consciences; 

Angels  and  grace,  eternall  hopes  and  fears. 
Yet  all  these  fences  and  their  whole  aray 
One  cunning  bosome-sinne  blows  quite  away. 


Affliction   (i). 

WHen  first  thou  didst  entice  to  thee  my  heart, 
I  thought  the  service  brave : 
So  many  joyes  I  writ  down  for  my  part, 

Besides  what  I  might  have 

Out  of  my  stock  of  naturall  delights,  5 

Augmented  with  thy  gracious  benefits. 

I  looked  on  thy  furniture  so  fine, 

And  made  it  fine  to  me  : 

Thy  glorious  houshold-stuffe  did  me  entwine, 

And  'tice  me  unto  thee.  10 

Such  starres  I  counted  mine :  both  heav'n  and  earth 

Payd  me  my  wages  in  a  world  of  mirth. 

What  pleasures  could  I  want,  whose  King  I  served, 
Where  joyes  my  fellows  were  ? 

Thus  argu'd  into  hopes,  my  thoughts  reserved  15 

No  place  for  grief  or  fear. 

Therefore  my  sudden  soul  caught  at  the  place, 

And  made  her  youth  and  fiercenesse  seek  thy  face. 

13-14  Yet  all  these  fences  wth  one  bosome  sinn 

Are  blowne  away,  as  if  they  nere  had  bin.   W 

Affliction  (I).  Numbering  Ed      37-66  quoted  in  Walton's  Lives  6  gracious 

benefits]  graces  perquisites  W          >jandK  fine]  rich  W          9-10  entwine, . . .  unto 
thee.]  bewitch  Into  thy  familie.  W  13-14  served,  .  .  .  were  ?  1633*-  :  served  ? 

. . .  were :  B :  served  ? . . .  were  ?  W\  served  ? . . .  were.  16 33  15-16  my  thoughts 

. . .  fear.]  I  was  preserved  Before  y 1 1  could  feare.   W 


THE  CHURCH  47 

At  first  thou  gav'st  me  milk  and  sweetnesses; 

I  had  my  wish  and  way :  *o 

My  dayes  were  straw'd  with  flow'rs  and  happinesse; 

There  was  no  moneth  but  May, 
But  with  my  yeares  sorrow  did  twist  and  grow, 
And  made  a  partie  unawares  for  wo. 

My  flesh  began  unto  my  soul  in  pain,  25 

Sicknesses  cleave  my  bones; 

Consuming  agues  dwell  in  ev'ry  vein, 

And  tune  my  breath  to  grones. 

Sorrow  was  all  my  soul ;  I  scarce  beleeved, 

Till  grief  did  tell  me  roundly,  that  I  lived.  3° 

When  I  got  health,  thou  took'st  away  my  life, 

And  more;  for  my  friends  die : 

My  mirth  and  edge  was  lost;  a  blunted  knite 
Was  of  more  use  then  I. 

Thus  thinne  and  lean  without  a  fence  or  friend,  35 

I  was  blown  through  with  ev'ry  storm  and  winde. 

Whereas  my  birth  and  spirit  rather  took 

The  way  that  takes  the  town ; 

Thou  didst  betray  me  to  a  lingring  book, 

And  wrap  me  in  a  gown.  40 

I  was  entangled  in  the  world  of  strife, 

Before  I  had  the  power  to  change  my  life. 

Yet,  for  I  threatned  oft  the  siege  to  raise, 

Not  simpring  all  mine  age, 

Thou  often  didst  with  Academick  praise  45 

Melt  and  dissolve  my  rage. 

I  took  thy  sweetned  pill,  till  I  came  where 

I  could  not  go  away,  nor  persevere. 

21  straw'd]  strowd  W:  strew'd  1703-1809,  Pickering  happinesse]  happinesses 
Willmott,  Grosart  (though  they  both  preserve  unhappinesse  at  I.  50,  where  there  is  a 
similar  rhyme)  23  sorrow]  sorrows  W  25  began]  begun  Grosart  26 

cleave]  clave  767 £-1799,  Pickering  29-30  I  scarce  ...  I  lived.] 

I  did  not  know 

That  I  did  live,  but  by  a  pang  of  woe.    W 

36  through]  thorough  W  41  the]  a  Walton  44  mine]  my  corr.  by 

2nd  hand  to  mine  W  47  where  W  1638-67,  Walton,  1809  :  where  ('without 

comma)  is  written  by  a  different  hand  above  neere  (with  comma),  which  is  under- 
lined but  not  crossed  out  B  :  neare  j  1633-5  1674-1799  See  note 


48  THE  CHURCH 

Yet  lest  perchance  I  should  too  happie  be 

In  my  unhappinesse,  5° 

Turning  my  purge  to  food,  thou  throwest  me 
Into  more  sicknesses. 

Thus  doth  thy  power  crosse-bias  me,  not  making 

Thine  own  gift  good,  yet  me  from  my  wayes  taking. 

Now  I  am  here,  what  thou  wilt  do  with  me  55 

None  of  my  books  will  show : 

I  reade,  and  sigh,  and  wish  I  were  a  tree ; 

For  sure  then  I  should  grow 

To  fruit  or  shade :  at  least  some  bird  would  trust 

Her  houshold  to  me,  and  I  should  be  just.  60 

Yet,  though  thou  troublest  me,  I  must  be  meek; 

In  weaknesse  must  be  stout. 
Well,  I  will  change  the  service,  and  go  seek 

Some  other  master  out. 

Ah  my  deare  God!  though  I  am  clean  forgot,  65 

Let  me  not  love  thee,  if  I  love  thee  not. 

Repentance. 

Erd,  I  confesse  my  sinne  is  great; 
Great  is  my  sinne.  Oh !  gently  treat 
With  thy  quick  flow'r,  thy  momentarie  bloom; 
Whose  life  still  pressing 
Is  one  undressing,  5 

A  steadie  aiming  at  a  tombe. 

Mans  age  is  two  houres  work,  or  three : 
Each  day  doth  round  about  us  see. 
Thus  are  we  to  delights :  but  we  are  all 

To  sorrows  old,  10 

If  life  be  told 
From  what  life  feeleth,  Adams  fall. 

51  throwest]  throwst  corr.  to  throwest    W:    throwst    Walton  in  collected  Lives 
(1670),  bit  throwest  in  his  Life  of  Herbert  (1670)  54  gift]  gifts  Walton 

58  sure  then]  then  sure  Walton        should]  Palmer  misreads  B  as  could'  60  to] 

with  Walton      should]  would  Walton         63  the]  my  Walton         65  God]  King  W 
Repentance.     3  momentarie  B  :  momentary  W  xyog-iSog  :  momentanie  16 33- 
1703      9-10      Looking  on  this  side,  &  beyond  vs  all  : 

Wee  are  born  old.    W  (with  no  stop  in  /.  8) 


THE  CHURCH  49 

O  let  thy  height  of  mercie  then 
Compassionate  short-breathed  men. 
Cut  me  not  off  for  my  most  foul  transgression  :  15 

I  do  confesse 

My  foolishnesse; 
My  God,  accept  of  my  confession. 

Sweeten  at  length  this  bitter  bowl, 

Which  thou  hast  pour'd  into  my  soul;  20 

Thy  wormwood  turn  to  health,  windes  to  fair  weather : 

For  if  thou  stay, 

I  and  this  day, 
As  we  did  rise,  we  die  together. 

When  thou  for  sinne  rebukest  man,  25 

Forthwith  he  waxeth  wo  and  wan : 
Bitternesse  fills  our  bowels;  all  our  hearts 

Pine,  and  decay, 

And  drop  away, 
And  carrie  with  them  th'  other  parts.  30 

But  thou  wilt  sinne  and  grief  destroy; 
That  so  the  broken  bones  may  joy, 
And  tune  together  in  a  well-set  song, 

Full  of  his  praises, 

Who  dead  men  raises.  35 

Fractures  well  cur'd  make  us  more  strong. 


L° 


Faith. 

Ord,  how  couldst  thou  so  much  appease 

Thy  wrath  for  sinne  as,  when  mans  sight  was 
dimme, 
And  could  see  little,  to  regard  his  ease, 

And  bring  by  Faith  all  things  to  him  ? 

28-30  Melt  &  consume 

To  smoke  &  fume 

ffretting  to  death  our  other  parts.  W  (smoke  &  fume  written 
by  2nd  hand  cancelling  a  salt  rhume) 
29  drop]  drope  B   See  note 

Faith.   2  sinne  as,  when  Ed ':  sinne,  as  when  B  W  1633- 
917.15  „ 


50  THE  CHURCH 

Hungrie  I  was,  and  had  no  meat :  5 

I  did  conceit  a  most  delicious  feast; 
I  had  it  straight,  and  did  as  truly  eat, 

As  ever  did  a  welcome  guest. 

There  is  a  rare  outlandish  root, 

Which  when  I  could  not  get,  I  thought  it  here:  10 

That  apprehension  cur'd  so  well  my  foot, 

That  I  can  walk  to  heav'n  well  neare. 

I  owed  thousands  and  much  more  : 
I  did  beleeve  that  I  did  nothing  owe, 
And  liv'd  accordingly;  my  creditor  15 

Beleeves  so  too,  and  lets  me  go. 

Faith  makes  me  any  thing,  or  all 
That  I  beleeve  is  in  the  sacred  storie : 
And  where  sinne  placeth  me  in  Adams  fall, 

Faith  sets  me  higher  in  his  glorie.  20 

If  I  go  lower  in  the  book, 
What  can  be  lower  then  the  common  manger? 
Faith  puts  me  there  with  him,  who  sweetly  took 

Our  flesh  and  frailtie,  death  and  danger. 

If  blisse  had  lien  in  art  or  strength,  25 

None  but  the  wise  or  strong  had  gained  it: 
Where  now  by  Faith  all  arms  are  of  a  length; 

One  size  doth  all  conditions  fit. 

A  peasant  may  beleeve  as  much 

As  a  great  Clerk,  and  reach  the  highest  stature.  30 

Thus  dost  thou  make  proud  knowledge  bend  &  crouch, 

While  grace  fills  up  uneven  nature. 

15-16  And  livd  accordingly  w*h  no  new  score, 

My  Creditour  beleeu'd  so  too.    W 

19  where]  when  1674-1799,  Piclermg      placeth]  places  W  24  My  nature 

on  him,  wth  the  danger.  W        26  gained]  misprinted  gain'd  1799-1^09,  Pickering 
3 1  bend]  bow  IV      crouch  comma  B  :  no  comma  W  1633- 


THE  CHURCH  51 

When  creatures  had  no  reall  light 
Inherent  in  them,  thou  didst  make  the  sunne 
Impute  a  lustre,  and  allow  them  bright;  35 

And  in  this  shew,  what  Christ  hath  done. 

That  which  before  was  darkned  clean 
With  bushie  groves,  pricking  the  lookers  eie, 
Vanisht  away,  when  Faith  did  change  the  scene : 

And  then  appear'd  a  glorious  skie.  40 

What  though  my  bodie  runne  to  dust? 
Faith  cleaves  unto  it,  counting  evr'y  grain 
With  an  exact  and  most  particular  trust, 

Reserving  all  for  flesh  again. 


Prayer  (i), 

PRayer  the  Churches  banquet,  Angels  age, 
Gods  breath  in  man  returning  to  his  birth, 
The  soul  in  paraphrase,  heart  in  pilgrimage, 
The  Christian  plummet  sounding  heav'n  and  earth; 
Engine  against  th'  Almightie,  sinners  towre,  5 

Reversed  thunder,  Christ-side-piercing  spear, 
The  six-daies  world  transposing  in  an  houre, 
A  kinde  of  tune,  which  all  things  heare  and  fear; 
Softnesse,  and  peace,  and  joy,  and  love,  and  blisse, 

Exalted  Manna,  gladnesse  of  the  best,  10 

Heaven  in  ordinarie,  man  well  drest, 
The  milkie  way,  the  bird  of  Paradise, 

Church-bels  beyond  the  starres  heard,  the  souls  bloud, 
The  land  of  spices;  something  understood. 

34  sunne  no  comma  W  1635-  :  comma  B  1633-4  35  Impute]  Impart  corr.  by 

2nd  hand  to  Impute  W  36  This  shadowes  out  what  Christ  hath  done.    W 

Prayer  (I).  Numbering  Ed  5  towre]  fort  W  7  world  transposing  B: 

world-transposing  163-3-        Transposer  of  ye  world,  wonders  ressort,  W 


52  THE  CHURCH 

The  H:  Communion. 

NOt  in  rich  furniture,  or  fine  aray, 
Nor  in  a  wedge  of  gold, 
Thou,  who  for  me  wast  sold, 
To  me  dost  now  thy  self  convey; 

For  so  thou  should'st  without  me  still  have  been,          5 
Leaving  within  me  sinne : 

But  by  the  way  of  nourishment  and  strength 

Thou  creep'st  into  my  breast; 

Making  thy  way  my  rest, 

And  thy  small  quantities  my  length;  10 

Which  spread  their  forces  into  every  part, 

Meeting  sinnes  force  and  art. 

Yet  can  these  not  get  over  to  my  soul, 

Leaping  the  wall  that  parts 

Our  souls  and  fleshy  hearts;  15 

But  as  th'  outworks,  they  may  controll 
My  rebel-flesh,  and  carrying  thy  name, 

Affright  both  sinne  and  shame. 

Onely  thy  grace,  which  with  these  elements  comes, 

Knoweth  the  ready  way,  20 

And  hath  the  privie  key, 
Op'ning  the  souls  most  subtile  rooms; 

While  those  to  spirits  refin'd,  at  doore  attend 
Dispatches  from  their  friend. 


G1 


'Ive  me  my  captive  soul,  or  take  25 

My  bodie  also  thither. 
Another  lift  like  this  will  make 
Them  both  to  be  together. 

The  H.  Communion.  W  has  the  second  part  only  (//.  25-40)  with  the  title  Prayer. 
W  has  another  poem  entitled  The  H.  Communion,  not  included  in  B  and  1633  ;  see 
below,  p.  200  3  for  B  1634-67  1809:  from  1633  1633*  1674-1799  See  note 

7  strength  B  1633*-  :  strengh  1633  15  fleshy  B,  Grosarti  fleshly  1633-    See 

note  25-40  A  separate  poem  in  W  entitled  Prayer.  In  B  a  4-line  space  separates  this 
poem  from  the  preceding  ;  it  may  have  been  intended  to  insert  a  title  in  this  space,  but 
the  rewording  of  1.  38  (contrast  W)  perhaps  suggested  the  inclusion  of  the  poem  under 
the  same  title  as  the  preceding  poem  27  lift]  Palmer  misreads  B  as  life 


THE  CHURCH  53 

Before  that  sinne  turn'd  flesh  to  stone, 

And  all  our  lump  to  leaven ;  30 

A  fervent  sigh  might  well  have  blown 
Our  innocent  earth  to  heaven. 

For  sure  when  Adam  did  not  know 

To  sinne,  or  sinne  to  smother; 
He  might  to  heav'n  from  Paradise  go,  35 

As  from  one  room  t'another. 

Thou  hast  restored  us  to  this  ease 

By  this  thy  heav'nly  bloud ; 
Which  I  can  go  to,  when  I  please, 

And  leave  th'  earth  to  their  food.  40 


Antiphon  (i). 

Cho.  T  Et  all  the  world  in  ev'ry  corner  sing, 
JL/  My  God  and  King. 

Vers.  The  heav'ns  are  not  too  high, 
His  praise  may  thither  flie : 
The  earth  is  not  too  low,  5 

His  praises  there  may  grow. 

Cho.  Let  all  the  world  in  ev'ry  corner  sing, 

My  God  and  King. 

Vers.  The  church  with  psalms  must  shout, 

No  doore  can  keep  them  out:  10 

But  above  all,  the  heart 
Must  bear  the  longest  part. 

Cho.  Let  all  the  world  in  ev'ry  corner  sing, 

My  God  and  King. 

37-40  But  wee  are  strangers  grown,  o  Lord, 

Lett  Prayer  help  our  losses, 
Since  thou  hast  taught  vs  by  thy  word, 
That  wee  may  gaine  by  crosses.    W 

Antiphon  (I).  Not  in  W  Numbering  Ed  Quoted  in  full  in  preface  of  J.  Play- 
ford's  Psalms  &  Hymns  in  solemn  musick  (1671)  9  shout,  B  i6jj2-  :  the 
comma  has  failed  to  be  printed  in  some  copies  of  1633  12  longest]  chiefest 
Playford 


54  THE  CHURCH 

Love  i. 

IMmortall  Love,  authour  of  this  great  frame, 
Sprung  from  that  beautie  which  can  never  fade; 
How  hath  man  parcel'd  out  thy  glorious  name, 

And  thrown  it  on  that  dust  which  thou  hast  made, 

While  mortall  love  doth  all  the  title  gain !  5 

Which  siding  with  invention,  they  together 
Bear  all  the  sway,  possessing  heart  and  brain, 

(Thy  workmanship)  and  give  thee  share  in  neither. 

Wit  fancies  beautie,  beautie  raiseth  wit  : 

The  world  is  theirs;  they  two  play  out  the  game,     10 
Thou  standing  by :  and  though  thy  glorious  name 

Wrought  our  deliverance  from  th'  infernall  pit, 
Who  sings  thy  praise  ?  onely  a  skarf  or  glove 
Doth  warm  our  hands,  and  make  them  write  of  love. 


II. 

IMmortall  Heat,  O  let  thy  greater  flame 
Attract  the  lesser  to  it :  let  those  fires, 

Which  shall  consume  the  world,  first  make  it  tame; 
And  kindle  in  our  hearts  such  true  desires, 
As  may  consume  our  lusts,  and  make  thee  way.  5 

Then  shall  our  hearts  pant  thee;  then  shall  our  brain 

All  her  invention  on  thine  Altar  lay, 
And  there  in  hymnes  send  back  thy  fire  again : 
Our  eies  shall  see  thee,  which  before  saw  dust; 

Dust  blown  by  wit,  till  that  they  both  were  blinde :       10 

Thou  shalt  recover  all  thy  goods  in  kinde, 
Who  wert  disseized  by  usurping  lust : 

All  knees  shall  bow  to  thee;  all  wits  shall  rise, 

And  praise  him  who  did  make  and  mend  our  eies. 

Love  I.   2  that]  ye  W  4  on]  in  Wy  Grosart  5  doth]  does  W 

Love  II.   5  thee]  the  corr.  to  thee  B  :  yc«  W        1 1  goods]  Palmer  misreads  B  as 
good  :  misprinted  gods  Willmott  1 3  wits]  misprinted  wit  Gibson,  Palmer 


H 


THE  CHURCH  55 

The  Temper  (i). 

Ow  should  I  praise  thee,  Lord !  how  should  my  rymes 
Gladly  engrave  thy  love  in  steel, 
If  what  my  soul  doth  feel  sometimes, 
My  soul  might  ever  feel  I 


Although  there  were  some  fourtie  heav'ns,  or  more,  5 

Sometimes  I  peere  above  them  all ; 
Sometimes  I  hardly  reach  a  score, 
Sometimes  to  hell  I  fall. 

O  rack  me  not  to  such  a  vast  extent; 

Those  distances  belong  to  thee :  10 

The  world's  too  little  for  thy  tent, 
A  grave  too  big  for  me. 

Wilt  thou  meet  arms  with  man,  that  thou  dost  stretch 
A  crumme  of  dust  from  heav'n  to  hell  ? 
Will  great  God  measure  with  a  wretch  ?  15 

Shall  he  thy  stature  spell  ? 

O  let  me,  when  thy  roof  my  soul  hath  hid, 
O  let  me  roost  and  nestle  there : 
Then  of  a  sinner  thou  art  rid, 

And  I  of  hope  and  fear.  *o 

Yet  take  thy  way;  for  sure  thy  way  is  best: 

Stretch  or  contract  me,  thy  poore  debter :      j 

This  is  but  tuning  of  my  breast,  i 

To  make  the  musick  better.  j 

i 

Whether  I  flie  with  angels,  fall  with  dust,  ;  25 

Thy  hands  made  both,  and  I  am  there : 
Thy  power  and  love,  my  love  and  trust 
Make  one  place  ev'ry  where. 

The  Temper  (I).   Numbering  Ed  Title  in  W:  The  Christian  Temper.   Palmer, 
without  assigning  reason,  reverses  the  order,  found  in  B  W  1633-  ,  of  this  and  the 
succeeding  poem          5  some  fourtie]  a  hundred  W          22  mee,  B  W\  me  1633- 
25  Whether  I  Angell  it,  or  fall  to  dust  W 


56  THE  CHURCH 

The  Temper  (n). 

IT  cannot  be.  Where  is  that  mightie  joy, 
Which  just  now  took  up  all  my  heart? 
Lord,  if  thou  must  needs  use  thy  dart, 
Save  that,  and  me;  or  sin  for  both  destroy. 

The  grosser  world  stands  to  thy  word  and  art; 
But  thy  diviner  world  of  grace 
Thou  suddenly  dost  raise  and  race, 

And  ev'ry  day  a  new  Creatour  art. 

O  fix  thy  chair  of  grace,  that  all  my  powers 
May  also  fix  their  reverence : 
For  when  thou  dost  depart  from  hence, 

They  grow  unruly,  and  sit  in  thy  bowers. 

Scatter,  or  binde  them  all  to  bend  to  thee : 
Though  elements  change,  and  heaven  move, 
Let  not  thy  higher  Court  remove, 

But  keep  a  standing  Majestic  in  me. 


y or  dan  (i). 


WHo  sayes  that  fictions  onely  and  false  hair 
Become  a  verse  ?  Is  there  in  truth  no  beautie  ? 
Is  all  good  structure  in  a  winding  stair? 
May  no  lines  passe,  except  they  do  their  dutie 

Not  to  a  true,  but  painted  chair  ?  5 

Is  it  no  verse,  except  enchanted  groves 
And  sudden  arbours  shadow  course-spunne  lines? 
Must  purling  streams  refresh  a  lovers  loves  ? 
Must  all  be  vaiPd,  while  he  that  reades,  divines, 

Catching  the  sense  at  two  removes  ?  10 

The  Temper  (II).  NumberingEd  Title  in  W\  The  Christian  Temper.  7  race] 
rase  1635-1703  :  raze  1709-1809,  Pickering 

Jordan  (I).  Numbering  Ed  i  onely]  only  inserted  by  2nd  hand  with  caret  in  W 
6  no]  not  1674-1809,  Pickering,  Willmott,  Grosart 


THE  CHURCH  57 

Shepherds  are  honest  people ;  let  them  sing : 
Riddle  who  list,  for  me,  and  pull  for  Prime : 
I  envie  no  mans  nightingale  or  spring; 
Nor  let  them  punish  me  with  losse  of  rime, 

Who  plainly  say,  My  Gody  My  King.  15 

Employment  (i). 

IF  as  a  flowre  doth  spread  and  die, 
Thou  wouldst  extend  me  to  some  good, 
Before  I  were  by  frosts  extremitie 

Nipt  in  the  bud; 

The  sweetnesse  and  the  praise  were  thine;  5 

But  the  extension  and  the  room, 
Which  in  thy  garland  I  should  fill,  were  mine 

At  thy  great  doom. 

For  as  thou  dost  impart  thy  grace, 
The  greater  shall  our  glorie  be.  10 

The  measure  of  our  joyes  is  in  this  place, 

The  stuffe  with  thee. 

Let  me  not  languish  then,  and  spend 
A  life  as  barren  to  thy  praise, 

As  is  the  dust,  to  which  that  life  doth  tend,  15 

But  with  delaies. 

All  things  are  busie;  onely  I 
Neither  bring  hony  with  the  bees, 
Nor  flowres  to  make  that,  nor  the  husbandrie 

To  water  these.  20 

I  am  no  link  of  thy  great  chain, 
But  all  my  companie  is  a  weed. 
Lord  place  me  in  thy  consort;  give  one  strain 

To  my  poore  reed. 

14  rime  W\  time  corr.  to  rime  B  :  ryme  1633- 

Employment  (I).    Numbering  Ed          23  consort]  comfort  undated  jth  edn, 
Gibson  :  concert  ijgg-i8og 

23-4  Lord  that  I  may  the  Sunns  perfection  gaine 

Give  mee  his  speed.   W 


58  THE  CHURCH 

The  H.  Scriptures,  i. 

OH  Book!  infinite  sweetnesse!  let  my  heart 
Suck  ev'ry  letter,  and  a  hony  gain, 

Precious  for  any  grief  in  any  part; 
To  cleare  the  breast,  to  mollifie  all  pain. 
Thou  art  all  health,  health  thriving  till  it  make  5 

A  full  eternitie :  thou  art  a  masse 

Of  strange  delights,  where  we  may  wish  &  take. 
Ladies,  look  here;  this  is  the  thankfull  glasse, 
That  mends  the  lookers  eyes :  this  is  the  well 

That  washes  what  it  shows.  Who  can  indeare  10 

Thy  praise  too  much  ?  thou  art  heav'ns  Lidger  here, 
Working  against  the  states  of  death  and  hell. 

Thou  art  joyes  handsell :  heav'n  lies  flat  in  thee, 

Subject  to  ev'ry  mounters  bended  knee. 

II. 

OH  that  I  knew  how  all  thy  lights  combine, 
And  the  configurations  of  their  glorie! 
Seeing  not  onely  how  each  verse  doth  shine, 

But  all  the  constellations  of  the  storie. 

This  verse  marks  that,  and  both  do  make  a  motion  5 

Unto  a  third,  that  ten  leaves  off  doth  lie : 
Then  as  dispersed  herbs  do  watch  a  potion, 

These  three  make  up  some  Christians  destinie : 

Such  are  thy  secrets,  which  my  life  makes  good, 

And  comments  on  thee:  for  in  ev'ry  thing  10 

Thy  words  do  finde  me  out,  &  parallels  bring, 

And  in  another  make  me  understood. 

Starres  are  poore  books,  &  oftentimes  do  misse  : 
This  book  of  starres  lights  to  eternall  blisse. 

The  H.  Scriptures  I.  'The  titles  of  the  severall  poems'  in  1633-  has  H.  Scripture, 
but  the  similar  table  in  B  has  H.  Scriptures  4  mollifie  all  pain]  suple  outward 

paine  IV  5  all  Health,  health  thriving  till  W\  all  health  health,  thriuing  till  B : 

all  health,  health  thriving,  till  1633-  n  too  much]  enough  W  Lidger 

B  W  1633  :  Lieger  /6jj2  :  Leiger  16 34- 

The  H.  Scriptures  1 1.  4  the  storie]  Palmer  misreads  B  as  thy  story  $and  7 
do]  to  1656  7  watch]  See  note  for  modern  conjectural  readings  10  And 

comments  on  thee]  And  more  then  fancy  W  13  poore]  Palmer  misreads  B  as 

poores  14  lights  to]  can  spell  W 


THE  CHURCH  59 

Whitsunday. 

E.ten  sweet  Dove  unto  my  song, 
And  spread  thy  golden  wings  in  me; 
Hatching  my  tender  heart  so  long, 
Till  it  get  wing,  and  flie  away  with  thee. 

Where  is  that  fire  which  once  descended  5 

On  thy  Apostles  ?  thou  didst  then 
Keep  open  house,  richly  attended, 
Feasting  all  comers  by  twelve  chosen  men. 

Such  glorious  gifts  thou  didst  bestow, 
That  th'  earth  did  like  a  heav'n  appeare;  10 

The  starres  were  coming  down  to  know 
If  they  might  mend  their  wages,  and  serve  here. 

The  sunne,  which  once  did  shine  alone, 
Hung  down  his  head,  and  wisht  for  night, 
When  he  beheld  twelve  sunnes  for  one  15 

Going  about  the  world,  and  giving  light. 

But  since  those  pipes  of  gold,  which  brought 
That  cordiall  water  to  our  ground, 
Were  cut  and  martyr'd  by  the  fault 
Of  those,  who  did  themselves  through  their  side  wound,  20 

Whitsunday.  The  earlier  form  of  this  poem  in  W  is  considerably  rewritten  in  B,  and 
the  last  3  verses  of  W  are  discarded  for  4  ne<w  verses  in  B  i  Come  blessed  Doue 
charm'd  wth  my  song  W  2  And  spread]  Display  W  4  Till  I  gett  wing 

to  fly  away  wth  thee.  W  8  Wth  livery -graces  furnishing  thy  men.   W  20 

wound,  B  :  no  stop  1633-41  (perhaps  because  the  printed  line  reaches  the  margin) 
13-28  In  place  of  these  4  verses  W  has  the  following : 

But  wee  are  falne  from  Heaven  to  Earth, 

And  if  wee  can  stay  there,  it  *s  well. 

He  yt  first  fell  from  his  great  birth 
Wthout  thy  help,  leads  vs  his  way  to  Hell. 

Lord  once  more  shake  ye  Heaven  &  earth 
Least  want  of  Graces  seeme  thy  thrift: 
ffor  sinn  would  faine  remoue  ye  dearth 
And  lay  it  on  thy  husbandry,  for  shift. 

Show  yfc  thy  brests  can  not  be  dry, 
But  yt  from  them  ioyes  purle  for  ever 
Melt  into  blessings  all  the  sky, 
So  wee  may  cease  to  suck:  to  praise  thee,  never. 


60  THE  CHURCH 

Thou  shutt'st  the  doore,  and  keep'st  within; 
Scarce  a  good  joy  creeps  through  the  chink : 
And  if  the  braves  of  conquering  sinne 
Did  not  excite  thee,  we  should  wholly  sink. 

Lord,  though  we  change,  thou  art  the  same;  25 

The  same  sweet  God  of  love  and  light : 
Restore  this  day,  for  thy  great  name, 
Unto  his  ancient  and  miraculous  right. 


Grace. 

MY  stock  lies  dead,  and  no  increase 
Doth  my  dull  husbandrie  improve : 
O  let  thy  graces  without  cease 

Drop  from  above! 

If  still  the  sunne  should  hide  his  face,  5 

Thy  house  would  but  a  dungeon  prove, 
Thy  works  nights  captives :  O  let  grace 
Drop  from  above ! 

The  dew  doth  ev'ry  morning  fall ; 
And  shall  the  dew  out-strip  thy  Dove  ?  10 

The  dew,  for  which  grasse  cannot  call, 
Drop  from  above. 

Death  is  still  working  like  a  mole, 
And  digs  my  grave  at  each  remove : 
Let  grace  work  too,  and  on  my  soul  15 

Drop  from  above. 

Sinne  is  still  hammering  my  heart 
Unto  a  hardnesse,  void  of  love : 
.Let  suppling  grace,  to  crosse  his  art, 

Drop  from  above.  20 

Grace.   5  If  the  Sunn  still  W        6  Thy  great  house  would  a  dungeon  proue  W 
10  Dove  W  1634-  :  dove  B  1633  1633*  13-16  Wanting  in  W  19 

Let  suppling]  O  lett  thy  corr.  by  2nd  hand  to  Lett  suppling  W 


T 


THE  CHURCH  61 

O  come !  for  thou  dost  know  the  way : 
Or  if  to  me  thou  wilt  not  move, 
Remove  me,  where  I  need  not  say, 
Drop  from  above. 

Praise  (i). 

IO  write  a  verse  or  two  is  all  the  praise, 

That  I  can  raise : 
Mend  my  estate  in  any  wayes, 

Thou  shalt  have  more. 
I  go  to  Church;  help  me  to  wings,  and  I  5 

Will  thither  flie; 
Or,  if  I  mount  unto  the  skie, 

I  will  do  more. 
Man  is  all  weaknesse;  there  is  no  such  thing 

As  Prince  or  King :  10 

His  arm  is  short;  yet  with  a  sling 

He  may  do  more. 
An  herb  destiird,  and  drunk,  may  dwell  next  doore, 

On  the  same  floore, 
To  a  brave  soul :  exalt  the  poore,  15 

They  can  do  more. 
O  raise  me  then !  Poore  bees,  that  work  all  day, 

Sting  my  delay, 
Who  have  a  work,  as  well  as  they, 

And  much,  much  more.  20 

21  way  :  B  W :  way.  1633- 

21  Between  verses  5  and  6t  as  above,  W  has  the  following  verse ;  later  cancelled  by 

lines  drawn  across  it: 

What  if  I  say  thou  seek'st  delayes ; 
Wilt  thou  not  then  my  fault  reproue  ? 
Prevent  my  Sinn  to  thine  owne  praise, 
Drop  from  aboue. 

Praise  (I).  Numbering  Ed  i  two  B  W:  two,  1633-  5  I  goe  to  Church  ; 

make  me  an  Angel,  I    W  7  mount  unto]  steale  vp  to  W  9-16  W  has 

verses  3  and  4  in  reverse  order  14  bracketed  in  W  15  exalt  1634—  : 

Exalt  B  1633  1633*  15-16  exalt . . .  more.]  for  to  a  poore  It  may  doe  more.  W 

17  Poore  B  1633*-  :  poore  1633 
17-20  O  raise  me  then  :  for  if  a  Spider  may 

Spin  all  ye  day: 

Not  flyes,  but  I  shall  bee  his  prey 
Who  doe  no  more.   W 


62  THE  CHURCH 

Affliction  (n). 

Kill  me  not  ev'ry  day, 
Thou  Lord  of  life;  since  thy  one  death  forme 
Is  more  then  all  my  deaths  can  be, 
Though  I  in  broken  pay 
Die  over  each  houre  of  Methusalems  stay.  5 

If  all  mens  tears  were  let 
Into  one  common  sewer,  sea,  and  brine; 

What  were  they  all,  compared  to  thine  ? 

Wherein  if  they  were  set, 
They  would  discolour  thy  most  bloudy  sweat.  10 

Thou  art  my  grief  alone, 
Thou  Lord  conceal  it  not :  and  as  thou  art 
All  my  delight,  so  all  my  smart : 

Thy  crosse  took  up  in  one, 
By  way  of  imprest,  all  my  future  mone.  15 


Mattens. 

Cannot  ope  mine  eves, 
But  thou  art  reac*   ^  r  *re  to  catch 
My  morning-soul  and  sacnuce: 
Then  we  must  needs  for  that  day  make  a  match. 


i 


My  God,  what  is  a  heart  ?  5 

Silver,  or  gold,  or  precious  stone, 
Or  starre,  or  rainbow,  or  a  part 
Of  all  these  things,  or  all  of  them  in  one  ? 

My  God,  what  is  a  heart, 

That  thou  shouldst  it  so  eye,  and  wooe,  10 

Powring  upon  it  all  thy  art, 
As  if  that  thou  hadst  nothing  els  to  do  ? 

Affliction  (II).  Numbering  Ed  This  poem  is  not  in  W        5  over]  once  conj.  Hall 
13-14  All  my  delight  j  so  all  my  smart 

Thy  crosse  tooke  vp  in  one  B 
Mattens.  12  that]  om.  Grosart :  Palmer  states  incorrectly  that  W  om.  that 


THE  CHURCH  63 

Indeed  mans  whole  estate 
Amounts  (and  richly)  to  serve  thee : 
He  did  not  heav'n  and  earth  create,  15 

Yet  studies  them,  not  him  by  whom  they  be. 

Teach  me  thy  love  to  know; 
That  this  new  light,  which  now  I  see, 
May  both  the  work  and  workman  show : 
Then  by  a  sunne-beam  I  will  climbe  to  thee.  20 


o 


Sinne  (n). 

That  I  could  a  sinne  once  see! 

We  paint  the  devil  foul,  yet  he 
Hath  some  good  in  him,  all  agree. 
Sinne  is  flat  opposite  to  th'  Almighty,  seeing 
It  wants  the  good  of  vertuey  and  of  being. 

But  God  more  care  of  us  hath  had : 

If  apparitions  make  us  sad, 

By  sight  of  sinne  we  should  grow  mad. 
Yet  as  in  sleep  we  see  foul  death,  and  live : 
So  devils  are  our  sinnes  in  perspective. 


B1 


Even-song. 

» Lest  be  the  God  of  love, 
Who  gave  me  eyes,  and  light,  and 

power  this  day, 
Both  to  be  busie,  and  to  play. 
But  much  more  blest  be  God  above, 

Who  gave  me  sight  alone,  5 

Which  to  himself  he  did  denie : 
For  when  he  sees  my  waies,  I  dy : 
But  I  have  got  his  sonne,  and  he  hath  none. 

Sinne  (II).  Numbering  Ed  10  perspective]  prospective  1674-1799,  Picker- 
ing,  Willmott 

Even-song.  This  poem  in  B  replaces  a  wholly  different  poem  with  same  titk  in  W  (see 
below,  p.  303).  In  W  the  earlier  Euen-song  follows  Mattens ;  it  is  not  clear  why  in 
B  and  1633  Sinne  comes  between  Mattens  and  the  new  poem  Even-song.  The  arrange- 
ment of  B  in  8-line  stanzas,  balancing  the  two  long  2nd  and  8th  lines,  is  exchanged  in 
1633  for  4-line  stanzas 


64  THE  CHURCH 

What  have  I  brought  thee  home 

For  this  thy  love  ?  have  I  discharged  the  debt,  10 

Which  this  dayes  favour  did  beget  ? 
I  ranne ;  but  all  I  brought,  was  fome. 

Thy  diet,  care,  and  cost 
Do  end  in  bubbles,  balls  of  winde; 
Of  winde  to  thee  whom  I  have  crost,  15 

But  balls  of  wilde-fire  to  my  troubled  minde. 

Yet  still  thou  goest  on, 
And  now  with  darknesse  closest  wearie  eyes, 
Saying  to  man,  //  doth  suffice  : 
Henceforth  repose ;  your  work  is  done.  20 

Thus  in  thy  ebony  box 
Thou  dost  inclose  us,  till  the  day 
Put  our  amendment  in  our  way, 
And  give  new  wheels  to  our  disordered  clocks. 

I  muse,  which  shows  more  love,         25 
The  day  or  night:  that  is  the  gale,  this  th'  harbour; 
That  is  the  walk,  and  this  the  arbour; 
Or  that  the  garden,  this  the  grove. 

My  God,  thou  art  all  love. 

Not  one  poore  minute  scapes  thy  breast,  30 

But  brings  a  favour  from  above; 
And  in  this  love,  more  then  in  bed,  I  rest. 


Church-monuments. 

WHile  that  my  soul  repairs  to  her  devotion, 
Here  I  intombe  my  flesh,  that  it  betimes 
May  take  acquaintance  of  this  heap  of  dust; 
To  which  the  blast  of  deaths  incessant  motion, 
Fed  with  the  exhalation  of  our  crimes,  5 

Drives  all  at  last.  Therefore  I  gladly  trust 

21  ebony  B :  Ebony  1633-  box]  bone  corr.  to  boxe  B  (cf.  a  similar  correction  in 
Ungratefulnesse,  /.  29) 
Church-monuments.    B  and  W  do  not  divide  the  poem  into  stanzas    See  note 


THE  CHURCH  65 

My  bodie  to  this  school,  that  it  may  learn 

To  spell  his  elements,  and  finde  his  birth 

Written  in  dustie  heraldrie  and  lines; 

Which  dissolution  sure  doth  best  discern,  10 

Comparing  dust  with  dust,  and  earth  with  earth. 

These  laugh  at  Jeat  and  Marble  put  for  signes, 

To  sever  the  good  fellowship  of  dust, 
And  spoil  the  meeting.  What  shall  point  out  them, 
When  they  shall  bow,  and  kneel,  and  fall  down  flat     15 
To  kisse  those  heaps,  which  now  they  have  in  trust  ? 
Deare  flesh,  while  I  do  pray,  learn  here  thy  stemme 
And  true  descent;  that  when  thou  shalt  grow  fat, 

And  wanton  in  thy  cravings,  thou  mayst  know, 

That  flesh  is  but  the  glasse,  which  holds  the  dust        20 

That  measures  all  our  time;  which  also  shall 

Be  crumbled  into  dust.   Mark  here  below 

How  tame  these  ashes  are,  how  free  from  lust, 

That  thou  mayst  fit  thy  self  against  thy  fall. 


Church-musick. 

SWeetest  of  sweets,  I  thank  you :  when  displeasure 
Did  through  my  bodie  wound  my  minde, 
You  took  me  thence,  and  in  your  house  of  pleasure 
A  daintie  lodging  me  assigned. 

Now  I  in  you  without  a  bodie  move,  5 

Rising  and  falling  with  your  wings : 

We  both  together  sweetly  live  and  love, 

Yet  say  sometimes,  God  help  poore  Kings. 

7  this]  the  1678-1799,  Pickering  12  lett  W  :  let,  B  :  leat,  1633  :  Jeat,  1633*- 

1 7  indented  in  W>  indicating  a  new  paragraph :  in  B  this  line,  not  indented,  begins  a 
new  page  22  crumbled]  broken  W 

Church-musick.    9  Between  verses  2  and  j,  as  above,  W  has  this  'verse  ; 
O  what  a  state  is  this,  w^h  never  knew 

Sicknes,  or  shame,  or  sinn,  or  sorrow  : 
Where  all  my  debts  are  payd,  none  can  accrue 

Web  knoweth  not,  what  means,  too  Morrow. 
917.15  P 


66  THE  CHURCH 

Comfort,  Tie  die;  for  if  you  poste  from  me, 

Sure  "I  shall  do  so,  and  much  more : 

But  if  I  travell  in  your  companie, 

You  know  the  way  to  heavens  doore. 


Church- lock  and  key. 

I  Know  it  is  my  sinne,  which  locks  thine  eares, 
And  bindes  thy  hands, 

Out-crying  my  requests,  drowning  my  tears; 
Or  else  the  chilnesse  of  my  faint  demands. 

But  as  cold  hands  are  angrie  with  the  fire, 

And  mend  it  still; 
So  I  do  lay  the  want  of  my  desire, 
Not  on  my  sinnes,  or  coldnesse,  but  thy  will.* 

Yet  heare,  O  God,  onely  for  his  blouds  sake 

Which  pleads  for  me :  i 

For  though  sinnes  plead  too,  yet  like  stones  they  make 
His  blouds  sweet  current  much  more  loud  to  be. 


M 


The  Church-floore. 

I  Ark  you  the  floore?  that  square  &  speckled  stone, 
Which  looks  so  firm  and  strong, 
Is  Patience : 


9  Tie  B  W  1634-  :  'He  1633  16332      poste]  part  W 

Church-lock  and  key.  Title  in  W\  Prayer  i  locks]  stops  W  5  Between 

'verses  i  and  2,  as  ab&ve,  W  has  this  Averse : 

If  either  Innocence  or  ffervencie 

did  play  their  part 

Armies  of  blessings  would  contend  &  vye 
Wch  of  them  soonest  should  attaine  my  hart. 

5  But]  Yet  W  6  And  mend]  Mending  W          9  heare]  here  1678-1709. 

9-12  O  make  mee  wholy  guiltles,  or  at  least 

Guiltles  so  farr j 

That  zele  and  purenes  circling  my  request 
May  guard  it  safe  beyond  ye  highest  starr.    W 
The  Church-floore.   Not  in  W 


THE  CHURCH  67 

And  th'  other  black  and  grave,  wherewith  each  one 

Is  checker 'd  all  along,  5 

Humilitie : 

The  gentle  rising,  which  on  either  hand 

Leads  to  the  Quire  above, 
Is  Confidence : 

But  the  sweet  cement,  which  in  one  sure  band  10 

Ties  the  whole  frame,  is  Love 
And  Charitie. 

Hither  sometimes  Sinne  steals,  and  stains 

The  marbles  neat  and  curious  veins : 
But  all  is  cleansed  when  the  marble  weeps.  15 

Sometimes  Death,  puffing  at  the  doore, 

Blows  all  the  dust  about  the  floore : 
But  while  he  thinks  to  spoil  the  room,  he  sweeps. 

Blest  be  the  Architect,  whose  art 

Could  build  so  strong  in  a  weak  heart.  20 


The  Windows. 

Erd,  how  can  man  preach  thy  eternall  word  ? 
He  is  a  brittle  crazie  glasse  : 
Yet  in  thy  temple  thou  dost  him  afford 

This  glorious  and  transcendent  place, 

To  be  a  window,  through  thy  grace.  5 

But  when  thou  dost  anneal  in  glasse  thy  storie, 
Making  thy  life  to  shine  within 

The  holy  Preachers ;  then  the  light  and  glorie 

More  rev'rend  grows,  &  more  doth  win  : 
Which  else  shows  watrish,  bleak,  &  thin.      10 

The  Windows.   'The  titles  of  the  severall  poems'  in  1633-  has  Church-windows, 
but  the  similar  table  in  B  has  The  Windowes   This  poem  is  not  in  W 


68  THE  CHURCH 

Doctrine  and  life,  colours  and  light,  in  one 

When  they  combine  and  mingle,  bring 

A  strong  regard  and  aw :  but  speech  alone 

Doth  vanish  like  a  flaring  thing, 

And  in  the  eare,  not  conscience  ring.  15 

Trinitie  Sunday. 

Krd,  who  hast  form'd  me  out  of  mud, 
And  hast  redeemed  me  through  thy  bloud, 
And  sanctifi'd  me  to  do  good; 

Purge  all  my  sinnes  done  heretofore : 
j  For  I  confesse  my  heavie  score,  5 

\  And  I  will  strive  to  sinne  no  more. 


\ 


Enrich  my  heart,  mouth,  hands  in  me, 
With  faith,  with  hope,  with  charitie; 
That  I  may  runne,  rise,  rest  with  thee. 


Content. 


PEace  mutt'ring  thoughts,  and  do  not  grudge  to  keep 
Within  the  walls  of  your  own  breast : 
Who  cannot  on  his  own  bed  sv/eetly  sleep, 
Can  on  anothers  hardly  rest. 

Gad  not  abroad  at  ev'ry  quest  and  call  5 

Of  an  untrained  hope  or  passion. 
To  court  each  place  or  fortune  that  doth  fall, 

Is  wantonnesse  in  contemplation. 

Mark  how  the  fire  in  flints  doth  quiet  lie, 

Content  and  warm  t'  it  self  alone :  10 

But  when  it  would  appeare  to  others  eye, 

Without  a  knock  it  never  shone. 

14  flaring]  flaming  corr.  to  flaring  B 

Trinitie  Sunday.  A  second  poem  with  the  same  title  follows  this  poem  in  W;  it  is  not 
included  in  B  or  1633  .•  see  p.  202  i  form'd  me  out  of  mud]  made  me  living 

mudd  corr.  by  2nd  hand  to  rais'd  me  from  the  mudd  W  9  with]  in  W 

Content.  2  the]  added  by  2nd  hand  with  caret  in  W  6  or]  &  corr.  to  or  B  :  and 
W  7  doth]  does  W  9  flints]  flint  corr.  to  Flint  W  10  t'  it]  to  it  B  : 

to'it  W 


THE  CHURCH  69 

Give  me  the  pliant  minde,  whose  gentle  measure 
Complies  and  suits  with  all  estates ; 

Which  can  let  loose  to  a  crown,  and  yet  with  pleasure       15 
Take  up  within  a  cloisters  gates. 

This  soul  doth  span  the  world,  and  hang  content 
From  either  pole  unto  the  centre : 

Where  in  each  room  of  the  well-furnisht  tent 

He  lies  warm,  and  without  adventure.  20 

The  brags  of  life  are  but  a  nine  dayes  wonder; 

And  after  death  the  fumes  that  spring 
From  private  bodies  make  as  big  a  thunder, 

As  those  which  rise  from  a  huge  King. 

Onely  thy  Chronicle  is  lost;  and  yet  25 

Better  by  worms  be  all  once  spent, 

Then  to  have  hellish  moths  still  gnaw  and  fret 

Thy  name  in  books,  which  may  not  rent : 

When  all  thy  deeds,  whose  brunt  thou  feel'st  alone, 

Are  chaw'd  by  others  pens  and  tongue;  3° 

And  as  their  wit  is,  their  digestion, 

Thy  nourisht  fame  is  weak  or  strong. 

Then  cease  discoursing  soul,  till  thine  own  ground, 
Do  not  thy  self  or  friends  importune. 

He  that  by  seeking  hath  himself  once  found,  35 

Hath  ever  found  a  happie  fortune. 

The  Quidditie. 

MY  God,  a  verse  is  not  a  crown, 
No  point  of  honour,  or  gay  suit, 
No  hawk,  or  banquet,  or  renown, 
Nor  a  good  sword,  nor  yet  a  lute  : 

15  to  a]  to'a  W  17  hang]  range  conj.  Hall  18  centre]  centure  W  (cf. 

The  Sinner,  /.  8)  19  the]  yt  W  23  bodies  W ':  bodies,  B  1633- 

?.8  rent]  vent  W  1638-67  1809  30  pens]  pen  W  33  cease,  B  :  cease 

W  J6jJ-  36  ever  W  1633*  :  euer  B  1633 

The  Quidditie.  Title  in  W\  Poetry        3  Nor  hawke,  nor  banquet,  nor  renowne  W 
4  nor  yet]  not  yet  W 


70  THE  CHURCH 

It  cannot  vault,  or  dance,  or  play;  s 

It  never  was  in  France  or  Spain ; 
Nor  can  it  entertain  the  day 
With  my  great  stable  or  demain : 

It  is  no  office,  art,  or  news, 

Nor  the  Exchange,  or  busie  Hall;  10 

But  it  is  that  which  while  I  use 

I  am  with  thee,  and  most  take  all. 

Humilitie. 

I  Saw  the  Vertues  sitting  hand  in  hand 
In  sev'rall  ranks  upon  an  azure  throne, 
Where  all  the  beasts  and  fowl  by  their  command 
Presented  tokens  of  submission. 
Humilitie.,  who  sat  the  lowest  there  5 

To  execute  their  call, 
When  by  the  beasts  the  presents  tendred  were, 

Gave  them  about  to  all. 

The  angrie  Lion  did  present  his  paw, 

Which  by  consent  was  giv'n  to  Mansuetude.  10 

The  fearfull  Hare  her  eares,  which  by  their  law 

Humilitie  did  reach  to  Fortitude. 

The  jealous  Turkic  brought  his  corall-chain ; 

That  went  to  Temperance. 
On  Justice  was  bestow'd  the  Foxes  brain,  15 

Kill'd  in  the  way  by  chance. 

At  length  the  Crow  bringing  the  Peacocks  plume, 

(For  he  would  not)  as  they  beheld  the  grace 

Of  that  brave  gift,  each  one  began  to  fume, 

And  challenge  it,  as  proper  to  his  place,  20 

Till  they  fell  out :  which  when  the  beasts  espied, 

They  leapt  upon  the  throne; 
And  if  the  Fox  had  liv'd  to  rule  their  side, 

They  had  depos'd  each  one. 

8  my  B  W  1638-56  1667  1809 :  a  1655-5  1660  1674-1799  and  all  modern  edns. 
12  ital.  1633-  '  distinguished  in  W,  but  not  in  B          Most  1633-:  no  cap.  B  W 
Humilitie.    3  Foule  B  W ':  fowls  1633-  See  note         11  their]  ye  corr.  to  their  B 


THE  CHURCH  71 

Humilitie,  who  held  the  plume,  at  this  25 

Did  weep  so  fast,  that  the  tears  trickling  down 

SpoiPd  all  the  train  :  then  saying,  Here  it  is 

For  which  ye  wrangle,  made  them  turn  their  frown 

Against  the  beasts  :  so  joyntly  bandying, 

They  drive  them  soon  away;      30 
And  then  amerc'd  them,  double  gifts  to  bring 

At  the  next  Session-day. 

Frailtie. 

Erd,  in  my  silence  how  do  I  despise 
What  upon  trust 

Is  styled  honour ,  riches,  or  fair  eyes  ; 
But  is  fair  dust! 
I  surname  them  guilded  clay,  5 

Deare  earth,  fine  grasse  or  hay  ; 
In  all,  I  think  my  foot  doth  ever  tread 
Upon  their  head. 

But  when  I  view  abroad  both  Regiments ; 

The  worlds,  and  thine :  10 

Thine  clad  with  simplenesse,  and  sad  events ; 

The  other  fine, 
Full  of  glorie  and  gay  weeds, 

Brave  language,  braver  deeds : 

That  which  was  dust  before,  doth  quickly  rise,          15 
And  prick  mine  eyes. 

O  brook  not  this,  lest  if  what  even  now 

My  foot  did  tread, 
Affront  those  joyes,  wherewith  thou  didst  endow 

And  long  since  wed  20 

29  bandying  W  1633-  '•  banding  B  See  note 

Frailtie.   6-7  Misuse  them  all  the  day  : 

And  ever  as  I  walk  my  foot  doth  tredd    W 

7  In  all,  I  think]  In  all  I  think,  B  *          16  And  prick]  Troubling  corr.  by  and 
hand  to  And  prick  W  17  what  even  now]  yt,  wck  iust  now  W  19  endow 

W  1634-  :  endow,  B  1633  i(>33* 


72  THE  CHURCH 

My  poore  soul,  ev'n  sick  of  love : 

It  may  a  Babel  prove 
Commodious  to  conquer  heav'n  and  thee 
Planted  in  me. 


W! 


Constancie. 

rHo  is  the  honest  man  ? 

He  that  doth  still  and  strongly  good 

pursue, 
To  God,  his  neighbour,  and  himself  most  true : 

Whom  neither  force  nor  fawning  can 
Unpinne,  or  wrench  from  giving  all  their  due.  5 

Whose  honestie  is  not 
So  loose  or  easie,  that  a  ruffling  winde 
Can  blow  away,  or  glittering  look  it  blinde : 

Who  rides  his  sure  and  even  trot, 
While  the  world  now  rides  by,  now  lags  behinde.  10 

Who,  when  great  trials  come, 

Nor  seeks,  nor  shunnes  them;  but  doth  calmly  stay, 
Till  he  the  thing  and  the  example  weigh : 
All  being  brought  into  a  summe, 
What  place  or  person  calls  for,  he  doth  pay.  15 

Whom  none  can  work  or  wooe 
To  use  in  any  thing  a  trick  or  sleight; 
For  above  all  things  he  abhorres  deceit : 

His  words  and  works  and  fashion  too 
All  of  a  piece,  and  all  are  cleare  and  straight.  20 

Who  never  melts  or  thaws 
At  close  tentations :  when  the  day  is  done, 
His  goodnesse  sets  not,  but  in  dark  can  runne : 

The  sunne  to  others  writeth  laws, 
And  is  their  vertue;  Vertue  is  his  Sunne.  25 

Constancie.  Not  in  W  18  deceit]  deceits  B  (a  slip)  22  tentations] 

temptations  1634-    ,  Pickering 

24-5  The  Sunne  to  others  writeth  Laws  $ 

And  is  their  vertue,  vertue  is  his  Sonne.  B 


THE  CHURCH  73 

Who,  when  he  is  to  treat 

With  sick  folks,  women,  those  whom  passions  sway, 
Allows  for  that,  and  keeps  his  constant  way : 

Whom  others  faults  do  not  defeat; 
But  though  men  fail  him,  yet  his  part  doth  play.  30 

Whom  nothing  can  procure, 
When  the  wide  world  runnes  bias  from  his  will, 
To  writhe  his  limbes,  and  share,  not  mend  the  ill. 

This  is  the  Mark-man,  safe  and  sure, 
Who  still  is  right,  and  prayes  to  be  so  still.  35 


Affliction  (in). 

MY  heart  did  heave,  and  there  came  forth,  O  God! 
By  that  I  knew  that  thou  wast  in  the  grief, 
To  guide  and  govern  it  to  my  relief, 
Making  a  scepter  of  the  rod : 

Hadst  thou  not  had  thy  part,  5 

Sure  the  unruly  sigh  had  broke  my  heart. 

But  since  thy  breath  gave  me  both  life  and  shape, 
Thou  knowst  my  tallies;  and  when  there's  assigned 
So  much  breath  to  a  sigh,  what's  then  behinde? 

Or  if  some  yeares  with  it  escape,  10 

The  sigh  then  onely  is 
A  gale  to  bring  me  sooner  to  my  blisse. 

Thy  life  on  earth  was  grief,  and  thou  art  still 
Constant  unto  it,  making  it  to  be 

A  point  of  honour,  now  to  grieve  in  me,  15 

And  in  thy  members  suffer  ill. 

They  who  lament  one  crosse, 
Thou  dying  dayly,  praise  thee  to  thy  losse. 

32  Bias  B  :  bias,  1633-  will,  1638-56  :  will  B  1633-$  33  share]  thare  B 
(possibly  altered  to  share,  as  feltt  is  altered  to  feist  in  Content,  /.  29  /  not  there,  as  in 
Nonesuch  edn.)  34  Mark-man]  marksman  Pickering 

Affliction  (III).  Numbering  Ed     This  poem  is  not  in  W 


74  THE  CHURCH 

The  Starre. 


B 


Right  spark,  shot  from  a  brighter  place, 
Where  beams  surround  my  Saviours  face, 
Canst  thou  be  any  where 
So  well  as  there? 


Yet,  if  thou  wilt  from  thence  depart,  5 

Take  a  bad  lodging  in  my  heart; 

For  thou  canst  make  a  debter, 
And  make  it  better. 

First  with  thy  fire-work  burn  to  dust 

Folly,  and  worse  then  folly,  lust :  10 

Then  with  thy  light  refine, 
And  make  it  shine  : 

So  disengaged  from  sinne  and  sicknesse, 
Touch  it  with  thy  celestiall  quicknesse, 

That  it  may  hang  and  move  15 

After  thy  love. 

Then  with  our  trinitie  of  light, 

Motion,  and  heat,  let 's  take  our  flight 
Unto  the  place  where  thou 

Before  didst  bow.  20 

Get  me  a  standing  there,  and  place 

Among  the  beams,  which  crown  the  face 
Of  him,  who  dy'd  to  part 
Sinne  and  my  heart : 

That  so  among  the  rest  I  may  25 

Glitter,  and  curie,  and  winde  as  they : 
That  winding  is  their  fashion 
Of  adoration. 

Sure  thou  wilt  joy,  by  gaining  me 

To  flie  home  like  a  laden  bee  30 

Unto  that  hive  of  beams 
And  garland-streams. 

The  Starre.  Not  in  W 


O 


THE  CHURCH  75 

Sunday. 

Day  most  calm,  most  bright, 

The  fruit  of  this,  the  next  worlds  bud, 

Th'  indorsement  of  supreme  delight. 

Writ  by  a  friend,  and  with  his  bloud ; 

The  couch  of  time;  cares  balm  and  bay:  5 

The  week  were  dark,  but  for  thy  light : 
Thy  torch  doth  show  the  way. 

The  other  dayes  and  thou 
Make  up  one  man ;  whose  face  thou  art, 
Knocking  at  heaven  with  thy  brow :  10 

The  worky-daies  are  the  back-part; 
The  burden  of  the  week  lies  there, 
Making  the  whole  to  stoup  and  bow, 

Till  thy  release  appeare. 

Man  had  straight  forward  gone  15 

To  endlesse  death :  but  thou  dost  pull 
And  turn  us  round  to  look  on  one, 
Whom,  if  we  were  not  very  dull, 
We  could  not  choose  but  look  on  still ; 
Since  there  is  no  place  so  alone,  20 

The  which  he  doth  not  fill. 

Sundaies  the  pillars  are, 
On  which  heav'ns  palace  arched  lies : 
The  other  dayes  fill  up  the  spare 

And  hollow  room  with  vanities.  25 

They  are  the  fruitful!  beds  and  borders 
In  Gods  rich  garden :  that  is  bare, 

Which  parts  their  ranks  and  orders. 

Sunday.    1-7 

O  Day  so  calme,  so  bright  :  Setting  in  order  what  they  tumble  : 

The  Couch  of  Tyme,  ye  balme  of  tears,       The  week  were  dark,  but  yt  thy  light 
Th'Indorsment  of  supreme  delight,  Teaches  it  not  to  stumble.    W 

The  parter  of  my  wrangling  feares 

(In  1.  2  teares  c orr.  to  tears  and  in  L  4  partner  corr.  to  parter) 

ii   worky-daies]   working  days  Pickering  23   On  wch  heav'ens   kingdome 

arch'd  doth  stand  W  25  with  vanities]  on  either  hand  W 

26-8  They  are  ye  rowes  of  fruitfull  trees 

Parted  wth  alleys  or  wth  grass 

In  Gods  rich  Paradice.    W 


76  THE  CHURCH 

The  Sundaies  of  mans  life, 

Thredded  together  on  times  string,  30 

Make  bracelets  to  adorn  the  wife 
Of  the  eternall  glorious  King. 
On  Sunday  heavens  gate  stands  ope; 
Blessings  are  plentifull  and  rife, 

More  plentifull  then  hope.  35 

This  day  my  Saviour  rose, 
And  did  inclose  this  light  for  his  : 
That,  as  each  beast  his  manger  knows, 
Man  might  not  of  his  fodder  misse. 
Christ  hath  took  in  this  piece  of  ground,  40 

And  made  a  garden  there  for  those 

Who  want  herbs  for  their  wound. 

The  rest  of  our  Creation 
Our  great  Redeemer  did  remove 

With  the  same  shake,  which  at  his  passion  45 

Did  th'  earth  and  all  things  with  it  move. 
As  Sampson  bore  the  doores  away, 
Christs  hands,  though  nail'd,  wrought  our  salvation, 

And  did  unhinge  that  day. 

The  brightnesse  of  that  day  50 

We  sullied  by  our  foul  offence : 
Wherefore  that  robe  we  cast  away, 
Having  a  new  at  his  expence, 
Whose  drops  of  bloud  paid  the  full  price, 
That  was  required  to  make  us  gay,  55 

And  fit  for  Paradise. 

Thou  art  a  day  of  mirth : 
And  where  the  week-dayes  trail  on  ground, 
Thy  flight  is  higher,  as  thy  birth. 
O  let  me  take  thee  at  the  bound,  60 

*9~35  Quote  din  Walton's  Lives 

31-2  Make  bracelets  for  ye  spouse  &  wife 

Of  the  linortall  onely  King.  W 

33  gate]  dore  Walton  35  then]  and  corr.  by  2nd  hand  to  then    W 

4.7  Sampson  B  W  1709-99  :  Samson  1633-1703  1809  See  note 


THE  CHURCH  77 

Leaping  with  thee  from  sev'n  to  sev'n, 
Till  that  we  both,  being  toss'd  from  earth, 
Flie  hand  in  hand  to  heav'n ! 

Avarice. 

MOney,  thou  bane  of  blisse,  &  sourse  of  wo, 
Whence  com'st  thou,  that  thou  art  so  fresh  and  fine  ? 
I  know  thy  parentage  is  base  and  low  : 
Man  found  thee  poore  and  dirtie  in  a  mine. 
Surely  thou  didst  so  little  contribute  5 

To  this  great  kingdome,  which  thou  now  hast  got, 
That  he  was  fain,  when  thou  wert  destitute, 
To  digge  thee  out  of  thy  dark  cave  and  grot : 
Then  forcing  thee  by  fire  he  made  thee  bright: 

Nay,  thou  hast  got  the  face  of  man;  for  we  10 

Have  with  our  stamp  and  seal  transferr'd  our  right : 
Thou  art  the  man,  and  man  but  drosse  to  thee. 
Man  calleth  thee  his  wealth,  who  made  thee  rich; 
And  while  he  digs  out  thee,  falls  in  the  ditch. 


H 


v      (MARY 
Ana-\   A 

(ARMY 

Ow  well  her  name  an  Army  doth  present, 
In  whom  the  Lord  of  Hosts  did  pitch  his  tent! 

To  all  Angels  and  Saints. 

OH  glorious  spirits,  who  after  all  your  bands 
See  the  smooth  face  of  God  without  a  frown 

Or  strict  commands; 

Where  ev'ry  one  is  king,  and  hath  his  crown, 
If  not  upon  his  head,  yet  in  his  hands :  5 

Avarice.  Not  in  W         7  wert]  wast  167^-1799,  Pickering         9  forcing  thee  by 
fire  B  (cf.  The  Pearl,  /.  6  'forc'd  by  fire')  :  forcing  thee,  by  fire  1633- 

Anagram.    Not  in  W  In  B  it  comes  between  Church-Musique  and  Church-lock 
&  key,  the  only  difference  in  the  order  of  poems  in  B  from  that  adopted  in  1633 
2  Hosts  B  :  hosts  1633-   tent !]  exclamation-mark  not  discernible  in  some  copies  0/1633 

To  all  Angels  &c.  2  God  B  :  God,  W  1633- 


78  THE  CHURCH 

Not  out  of  envie  or  maliciousnesse 
Do  I  forbear  to  crave  your  speciall  aid : 

I  would  addresse 

My  vows  to  thee  most  gladly,  Blessed  Maid, 
And  Mother  of  my  God,  in  my  distresse.  10 

Thou  art  the  holy  mine,  whence  came  the  gold, 
The  great  restorative  for  all  decay 

In  young  and  old; 

Thou  art  the  cabinet  where  the  Jewell  lay: 
Chiefly  to  thee  would  I  my  soul  unfold :  15 

But  now,  alas,  I  dare  not;  for  our  King, 
Whom  we  do  all  joyntly  adore  and  praise, 

Bids  no  such  thing : 

And  where  his  pleasure  no  injunction  layes, 
('Tis  your  own  case)  ye  never  move  a  wiag.  *o 

All  worship  is  prerogative,  and  a  flower 

Of  his  rich  crown,  from  whom  lyes  no  appeal 

At  the  last  houre : 

Therefore  we  dare  not  from  his  garland  steal, 
To  make  a  posie  for  inferiour  power.  25 

Although  then  others  court  you,  if  ye  know 
What 's  done  on  earth,  we  shall  not  fare  the  worse, 

Who  do  not  so; 

Since  we  are  ever  ready  to  disburse, 
If  any  one  our  Masters  hand  can  show.  30 


H1 


Employment  (n). 

rE  that  is  weary,  let  him  sit. 

My  soul  would  stirre 
And  trade  in  courtesies  and  wit, 

Quitting  the  furre 
To  cold  complexions  needing  it.  5 

9  Blessed  B  W :  blessed  1633-  n  holy]  sacred  W  16  now,  alas,  B: 

now  alas  W  :  now  (alas !)  1633-  our]  my  W  20  no  brackets  but  comma  after 
case  B  W  a]  your  W  22  rich]  great  W  25  posie]  garland  corr.  by  2nd 
hand  to  posye  W  27  fare]  feare  corr.  to  fare  B  29  disburse]  discourse 

corr.  to  disburse  B 

Employment  (II).     Numbering  Ed 


THE  CHURCH  79 

Man  is  no  starre,  but  a  quick  coal 

Of  mortall  fire : 
Who  blows  it  not,  nor  doth  controll 

A  faint  desire, 

Lets  his  own  ashes  choke  his  soul.  10 

When  th*  elements  did  for  place  contest 

With  him,  whose  will 
Ordain 'd  the  highest  to  be  best; 

The  earth  sat  still, 
And  by  the  others  is  opprest.  15 

Life  is  a  businesse,  not  good  cheer; 

Ever  in  warres. 
The  sunne  still  shineth  there  or  here, 

Whereas  the  starres 
Watch  an  advantage  to  appeare.  20 

Oh  that  I  were  an  Orenge-tree, 

That  busie  plant! 
Then  should  I  ever  laden  be, 

And  never  want 
Some  fruit  for  him  that  dressed  me.  25 

But  we  are  still  too  young  or  old; 

The  Man  is  gone, 
Before  we  do  our  wares  unfold : 

So  we  freeze  on, 
Untill  the  grave  increase  our  cold.  30 

DenialL 

WHen  my  devotions  could  not  pierce 
Thy  silent  eares ; 

Then  was  my  heart  broken,  as  was  my  verse : 
My  breast  was  full  of  fears 

And  disorder :  5 

21-5  O  that  I  had  the  wing  and  thigh 

Of  laden  Bees; 
Then  would  I  mount  vp  instantly 

And  by  degrees 

On  men  dropp  blessings  as  I  fly.    W 

25  dressed]  dresseth  1674-1799,  Pickering  26  still  too]  ever  W  27  Man 

B  W  :  man  1633-  29  Thus  wee  creep  on  W 


8o  THE  CHURCH 

My  bent  thoughts,  like  a  brittle  bow, 

Did  flie  asunder : 

Each  took  his  way;  some  would  to  pleasures  go, 
Some  to  the  warres  and  thunder 

Of  alarms.  10 

As  good  go  any  where,  they  say, 
As  to  benumme 

Both  knees  and  heart,  in  crying  night  and  day, 
Come^  come^  my  God,  O  come, 

But  no  hearing.  15 

O  that  thou  shouldst  give  dust  a  tongue 

To  crie  to  thee, 

And  then  not  heare  it  crying!  all  day  long 
My  heart  was  in  my  knee, 

But  no  hearing.  20 

Therefore  my  soul  lay  out  of  sight, 

Untun'd,  unstrung: 
My  feeble  spirit,  unable  to  look  right, 

Like  a  nipt  blossome,  hung 

Discontented,  25 

O  cheer  and  tune  my  heartlesse  breast, 

Deferre  no  time; 
That  so  thy  favours  granting  my  request, 

They  and  my  minde  may  chime, 

And  mend  my  ryme.         30 

Christmas. 

AX  after  pleasures  as  I  rid  one  day, 
My  horse  and  I,  both  tir'd,  bodie  and  minde, 
With  full  crie  of  affections,  quite  astray, 
I  took  up  in  the  next  inne  I  could  finde. 

Deniall.  8  pleasures]  pleasure  1674-1809,  Pickering  13  knees  and  heart] 
hart  &  knees  W  16  O  that  thou]  misprinted  O  thou  that  1674-1709, 

Pickering,  Willmott  20  But]  Yet  W  29  minde]  hart  corr.  by  2nd  hand 

to  soule  W  30  mend]  meet  IV 

Christmas.  Title  in  W  :  Christmas-Day.  The  second  part  (II.  15-34)  is  not  in  W 
i  as  I  rid  one  day]  riding  on  a  Day  W  3  astray,  B  W  :  astray  ;  1633- 


THE  CHURCH  81 

There  when  I  came,  v/hom  found  I  but  my  deare,      5 
My  dearest  Lord,  expecting  till  the  grief 
Of  pleasures  brought  me  to  him,  readie  there 

To  be  all  passengers  most  sweet  relief? 

O  Thou,  whose  glorious,  yet  contracted  light, 

Wrapt  in  nights  mantle,  stole  into  a  manger;        10 
Since  my  dark  soul  and  brutish  is  thy  right, 

To  Man  of  all  beasts  be  not  thou  a  stranger : 

Furnish  &  deck  my  soul,  that  thou  mayst  have 
A  better  lodging  then  a  rack  or  grave. 


THe  shepherds  sing;  and  shall  I  silent  be?  15 

My  God,  no  hymne  for  thee? 
My  soul 's  a  shepherd  too;  a  flock  it  feeds 

Of  thoughts,  and  words,  and  deeds. 
The  pasture  is  thy  word :  the  streams,  thy  grace 

Enriching  all  the  place.  20 

Shepherd  and  flock  shall  sing,  and  all  my  powers 

Out-sing  the  day-light  houres. 
Then  we  will  chide  the  sunne  for  letting  night 

Take  up  his  place  and  right: 
We  sing  one  common  Lord;  wherefore  he  should     25 

Himself  the  candle  hold. 
I  will  go  searching,  till  I  finde  a  sunne 

Shall  stay,  till  we  have  done; 
A  willing  shiner,  that  shall  shine  as  gladly, 

As  frost-nipt  sunnes  look  sadly.          3° 
Then  we  will  sing,  and  shine  all  our  own  day, 

And  one  another  pay : 

His  beams  shall  cheer  my  breast,  and  both  so  twine, 
Till  ev'n  his  beams  sing,  and  my  musick  shine. 

13-14  ffurnish  my  soule  to  thee,  yt  being  drest 

Of  better  lodging  thou  maist  be  possest.    W 

14  lodging  then  a  rack  J6jj2-  :  lodging,  then  a  rack,  B  1633  15-34  om*  W 

917.15  C 


82  THE  CHURCH 

Ungratefulnesse. 

Krd,  with  what  bountie  and  rare  clemencie 
Hast  thou  redeem'd  us  from  the  grave ! 

If  thou  hadst  let  us  runne, 
Gladly  had  man  ador'd  the  sunne, 

And  thought  his  god  most  brave;     5 
Where  now  we  shall  be  better  gods  then  he. 

Thou  hast  but  two  rare  cabinets  full  of  treasure, 
The  Trinitie^  and  Incarnation : 

Thou  hast  unlockt  them  both. 
And  made  them  jewels  to  betroth  10 

The  work  of  thy  creation 
Unto  thy  self  in  everlasting  pleasure. 

The  statelier  cabinet  is  the  Trinitie^ 

Whose  sparkling  light  accesse  denies : 

Therefore  thou  dost  not  show  15 

This  fully  to  us,  till  death  blow 

The  dust  into  our  eyes : 
For  by  that  powder  thou  wilt  make  us  see. 

But  all  thy  sweets  are  packt  up  in  the  other; 

Thy  mercies  thither  flock  and  flow :         20 

That  as  the  first  affrights, 
This  may  allure  us  with  delights; 

Because  this  box  we  know; 
For  we  have  all  of  us  just  such  another. 

But  man  is  close,  reserved,  and  dark  to  thee :  25 

When  thou  demandest  but  a  heart, 

He  cavils  instantly. 
In  his  poore  cabinet  of  bone 

Sinnes  have  their  box  apart, 
Defrauding  thee,  who  gavest  two  for  one.  30 

Ungratefulnesse.   7  Thou  hadst  but  two  rich  Cabinets  of  treasure,  W  9  un- 

lockt them]  layd  open  W          16  fully  to  us]  to  vs  fully  W          18  that]  this  W 
22  allure]  allures  B  (a  slip)  23  box]  Boxe  W\  Bone  B  (cf.  I.  29)  29  box] 

bone  corr.  to  boxe  B 


THE  CHURCH  83 


O 


Sighs  and  Grones. 

Do  not  use  me 

After  my  sinnes!  look  not  on 

my  desert, 
But  on  thy  glorie !  then  thou  wilt  reform 
And  not  refuse  me :  for  thou  onely  art 
The  mightie  God,  but  I  a  sillie  worm;  5 

O  do  not  bruise  me! 

O  do  not  urge  me ! 

For  what  account  can  thy  ill  steward  make  ? 
I  have  abus'd  thy  stock,  destroy 'd  thy  woods, 
Suckt  all  thy  magazens :  my  head  did  ake,  10 

Till  it  found  out  how  to  consume  thy  goods : 

O  do  not  scourge  me! 

O  do  not  blinde  me! 
I  have  deserved  that  an  Egyptian  night 
Should  thicken  all  my  powers;  because  my  lust          15 
Hath  still  sow'd  fig-leaves  to  exclude  thy  light : 
But  I  am  frailtie,  and  already  dust; 

O  do  not  grinde  me! 

O  do  not  fill  me 

With  the  turn'd  viall  of  thy  bitter  wrath!  20 

For  thou  hast  other  vessels  full  of  bloud, 
A  part  whereof  my  Saviour  emptied  hath, 
Ev'n  unto  death :  since  he  di'd  for  my  good, 

O  do  not  kill  me! 

But  O  reprieve  me!  25 

For  thou  hast  life  and  death  at  thy  command ; 
Thou  art  both  Judge  and  Saviour,  feast  and  rod, 
Cordiall  and  Corrosive :  put  not  thy  hand 
Into  the  bitter  box;  but  O  my  God, 

My  God,  relieve  me!  30 

Sighs  and  Grones.   Not  in  W  26  life  and  death  1633-  :  not  distinguished 

in  B,  as  the  words  in  IL  27-8  are 


84  THE  CHURCH 

The  World. 

Eve  built  a  stately  house;  where  Fortune  came, 
And  spinning  phansies,  she  was  heard  to  say, 
That  her  fine  cobwebs  did  support  the  frame, 
Whereas  they  were  supported  by  the  same : 
But  Wisdome  quickly  swept  them  all  away.  5 

Then  Pleasure  came,  who,  liking  not  the  fashion, 

Began  to  make  Ealcones^  Terraces^ 

Till  she  had  weakned  all  by  alteration : 

But  rev'rend  laws^  and  many  a  proclamation 

Reformed  all  at  length  with  menaces.  10 

Then  enter'd  Sinne^  and  with  that  Sycomore, 

Whose  leaves  first  sheltred  man  from  drought  &  dew, 

Working  and  winding  slily  evermore, 

The  inward  walls  and  sommers  cleft  and  tore : 

But  Grace  shor'd  these,  and  cut  that  as  it  grew.  15 

Then  Sinne  combin'd  with  Death  in  a  firm  band 

To  raze  the  building  to  the  very  floore : 

Which  they  effected,  none  could  them  withstand. 

But  Love  and  Grace  took  Glorie  by  the  hand, 

And  built  a  braver  Palace  then  before.  20 

Co/oss.  •£.  J. 

Our  life  is  hid  with   Christ  in   God. 

MY  words  &  thoughts  do  both  expresse  this  notion, 
That  Life  hath  with  the  sun  a  double  motion. 
The        first       Is  straight,  and  our  diurnall  friend, 
The       other       Hid  and  doth  obliquely  bend. 
One    life    is    wrapt   In  flesh,  and  tends  to  earth :  5 

The  other  winds  towards  Him>  whose  happie  birth 

The  World.  6  who,  B  1634-  '•  wno  ^  1^33  I&332  10  Reformed  all  at 

length]  Quickly  reformed  all  W  12  sheltred]  shelterd  B  14  inward] 

Palmer  misreads  W  as  inner  sommers  EJ:  Sommers  B  W  1633-  :  summers 

Pickering  17  raze  B  W 1633*  1634  :  rase  163 3  1635-  19  But  Love  took 

Grace  &  Glory  by  the  hand  W 

Our  life  is  hid&c.  5  earth  :  B  1638-  :  earth.   W  1633  :  earth  ; 


THE  CHURCH  85 

Taught  me  to  live  here  so,   That  still  one  eye 
Should  aim  and  shoot  at  that  which  Is  on  high  : 
Quitting    with    daily    labour    all    My    pleasure, 
To    gain    at    harvest    an    eternall     Treasure.  10 


Fanitie  (i). 

THe  fleet  Astronomer  can  bore, 
And  thred  the  spheres  with  his  quick- 

piercing  minde  : 
He  views  their  stations,  walks  from  doore  to  doore, 

Surveys,  as  if  he  had  designed  . 
To  make  a  purchase  there  :  he  sees  their  dances,  5 

And  knoweth  long  before 
Both  their  full-ey'd  aspects,  and  secret  glances. 

The  nimble  Diver  with  his  side 
Cuts  through  the  working  waves,  that  he  may  fetch 
His  dearely-earned  pearl,  which  God  did  hide  10 

On  purpose  from  the  ventrous  wretch  ; 
That  he  might  save  his  life,  and  also  hers, 
Who  with  excessive  pride 
Her  own  destruction  and  his  danger  wears. 

The  subtil  Chymick  can  devest  15 

And  strip  the  creature  naked,  till  he  finde 
The  callow  principles  within  their  nest  : 

There  he  imparts  to  them  his  minde, 
Admitted  to  their  bed-chamber,  before 

They  appeare  trim  and  drest  20 

To  ordinarie  suitours  at  the  doore. 

What  hath  not  man  sought  out  and  found, 
But  his  deare  God  ?  who  yet  his  glorious  law 
Embosomes  in  us,  mellowing  the  ground 

With  showres  and  frosts,  with  love  &  aw,  25 


Vanitie(I).   Numbering  Ed  This  poem  is  not  in  W       6  before  itfjj2-  :  before,  B 
1633  14  Her]  His  written  over  Her  in  B  See  note  15  devest]  divest 

1709-1509,  Pickering  22  sought]  wrought  B  See  note 


86  THE  CHURCH 

So  that  we  need  not  say,  Where  's  this  command  ? 
Poore  man,  thou  searchest  round 
To  finde  out  death,  but  missest  life  at  hand. 

Lent. 

WElcome  deare  feast  of  Lent :  who  loves  not  thee, 
He  loves  not  Temperance,  or  Authoritie, 
But  is  compos'd  of  passion. 

The  Scriptures  bid  us/^j/;  the  Church  sayes,  now: 
Give  to  thy  Mother,  what  thou  wouldst  allow  5 

To  ev'ry  Corporation. 

The  humble  soul  compos'd  of  love  and  fear 
Begins  at  home,  and  layes  the  burden  there, 

When  doctrines  disagree. 

He  sayes,  in  things  which  use  hath  justly  got,  10 

I  am  a  scandall  to  the  Church,  and  not 

The  Church  is  so  to  me. 

True  Christians  should  be  glad  of  an  occasion 
To  use  their  temperance,  seeking  no  evasion, 

When  good  is  seasonable;  15 

Unlesse  Authoritie,  which  should  increase 
The  obligation  in  us,  make  it  lesse, 

And  Power  it  self  disable. 

Besides  the  cleannesse  of  sweet  abstinence, 

Quick  thoughts  and  motions  at  a  small  expense,  20 

A  face  not  fearing  light : 
Whereas  in  fulnesse  there  are  sluttish  fumes, 
Sowre  exhalations,  and  dishonest  rheumes, 

Revenging  the  delight. 

Then  those  same  pendant  profits,  which  the  spring       25 
And  Easter  intimate,  enlarge  the  thing, 

And  goodnesse  of  the  deed. 
Neither  ought  other  mens  abuse  of  Lent 
Spoil  the  good  use;  lest  by  that  argument 

We  forfeit  all  our  Creed.  30 

Lent.  3  compos'd  of]  a  child  of  W  25  pendant  profits]  hyphened  in  W 

29  the]  our  W 


THE  CHURCH  89 

I  know  the  wayes  of  Pleasure,  the  sweet  strains. 

The  hillings  and  the  relishes  of  it; 

The  propositions  of  hot  bloud  and  brains; 

What  mirth  and  musick  mean ;  what  love  and  wit 

Have  done  these  twentie  hundred  yeares,  and  more:     25 

I  know  the  projects  of  unbridled  store : 

My  stuffe  is  flesh,  not  brasse;  my  senses  live, 

And  grumble  oft,  that  they  have  more  in  me 

Then  he  that  curbs  them,  being  but  one  to  five : 

Yet  I  love  thee.  30 

I  know  all  these,  and  have  them  in  my  hand : 

Therefore  not  sealed,  but  with  open  eyes 

I  flie  to  thee,  and  fully  understand 

Both  the  main  sale,  and  the  commodities; 

And  at  what  rate  and  price  I  have  thy  love;  35 

With  all  the  circumstances  that  may  move: 

Yet  through  these  labyrinths,  not  my  groveling  wit, 

But  thy  silk  twist  let  down  from  heav'n  to  me, 

Did  both  conduct  and  teach  me,  how  by  it 

To  climbe  to  thee.  40 


B' 


Affliction  (iv). 

iRoken  in  pieces  all  asunder, 
Lord,  hunt  me  not, 
A  thing  forgot, 
Once  a  poore  creature,  now  a  wonder, 

21   Pleasure  B  W  1633*-  :  pleasure  1633  22  hillings]  gustos  corr.  by  2nd 

hand  to  lullings  W  25  twentie]  twenty  corr.  by  2nd  hand  to  many  W  (yet 

twenty  is  in  B)  26  unbridled]  unbundled  B  (cf.  I.  ij  bundle) 

26-30  Where  both  their  baskets  are  wth  all  their  store, 

The  smacks  of  dainties  and  their  exaltation  : 
What  both  ye  stops  and  pegs  of  pleasure  bee  : 
The  ioyes  of  Company  or  Contemplation 

Yet  I  love  Thee.   W 

(II.  26-8  are  cancelled  in  W  by  lines  drawn  across,  but  no  alternative  lines  replace 
them  ;  II.  29-30  are  left  standing)  32  sealed]  seeled  W    See  note  37-40 

cited  in  Walton  s  Lives  37  Yet  through]  That,  through  Walton       these  B 

W  1638-67,  Walton,  1809  :  the  1633-5  I^74~I799  a*d  a^  modern  edns  38 

silk  twist]  silk-twist  W  1638-2809,   Walton  40  thee]  Thee  B  (which  has 

thee  in  II.  10,  20,  30  :  W  has  Thee  throughout) 

Affliction  (IV).  Numbering  Ed    Title  in  W  :  Tentation 


90  THE  CHURCH 

A  wonder  tortur'd  in  the  space  5 

Betwixt  this  world  and  that  of  grace. 

My  thoughts  are  all  a  case  of  knives. 
Wounding  my  heart 
With  scattered  smart, 

As  watring  pots  give  flowers  their  lives.  10 

Nothing  their  furie  can  controll, 
While  they  do  wound  and  pink  my  soul. 

All  my  attendants  are  at  strife, 

Quitting  their  place 

Unto  my  face:  15 

Nothing  performs  the  task  of  life : 

The  elements  are  let  loose  to  fight, 
And  while  I  live,  trie  out  their  right. 

Oh  help,  my  God !  let  not  their  plot 

Kill  them  and  me,  20 

And  also  thee, 
Who  art  my  life :  dissolve  the  knot, 

As  the  sunne  scatters  by  his  light 
All  the  rebellions  of  the  night. 

Then  shall  those  powers,  which  work  for  grief,  25 

Enter  thy  pay, 
And  day  by  day 
Labour  thy  praise,  and  my  relief; 

With  care  and  courage  building  me, 

Till  I  reach  heav'n,  and  much  more,  thee.     30 


M' 


Man. 

God,  I  heard  this  day, 
That  none  doth  build  a  stately  habita- 
tion, 

But  he  that  means  to  dwell  therein. 
What  house  more  stately  hath  there  been, 
Or  can  be,  then  is  Man  ?  to  whose  creation  5 

All  things  are  in  decay. 

12  pink  B  :  pinke  W :  prick  1633-    See  note         30  more,  B  W :  more  1633- 
thee]  Thee  B  W 
Man.  2  none  doth  build]  no  man  builds  W 


THE  CHURCH  91 

For  Man  is  ev'ry  thing, 

And  more:  He  is  a  tree,  yet  bears  more  fruit; 
A  beast,  yet  is,  or  should  be  more : 
Reason  and  speech  we  onely  bring.  10 

Parrats  may  thank  us,  if  they  are  not  mute, 
They  go  upon  the  score. 

Man  is  all  symmetric, 
Full  of  proportions,  one  limbe  to  another, 

And  all  to  all  the  world  besides:  15 

Each  part  may  call  the  furthest,  brother  : 
For  head  with  foot  hath  private  amitie, 

And  both  with  moons  and  tides. 

Nothing  hath  got  so  farre, 

But  Man  hath  caught  and  kept  it,  as  his  prey.  20 

His  eyes  dismount  the  highest  starre : 
He  is  in  little  all  the  sphere. 
Herbs  gladly  cure  our  flesh;  because  that  they 
Finde  their  acquaintance  there. 

For  us  the  windes  do  blow,  25 

The  earth  doth  rest,  heav'n  move,  and  fountains  flow. 
Nothing  we  see,  but  means  our  good, 
As  our  delight,  or  as  our  treasure : 
The  whole  is,  either  our  cupboard  of  food, 

Or  cabinet  of  pleasure.  30 

The  starres  have  us  to  bed; 

Night  draws  the  curtain,  which  the  sunne  withdraws ; 
Musick  and  light  attend  our  head. 
All  things  unto  our  flesh  are  kinde 
In  their  descent  and  being;  to  our  minde  35 

In  their  ascent  and  cause. 

8  more  fruit  W\  no  fruit  R  1633-  :  mo  fruit  Grosart    See  note         16  furthest  B  : 
farthest  W  1633-  20  hath]  has  W  26  Earth  resteth,  Heaven  moueth, 

fountains  flow  W  (Grosart  adopts]  28-30,  34-6  The  words  delight,  treasure, 

food,  pleasure  (28-30),  flesh,  descent,  being,  minde,  ascent,   cause   (34-6),   are 
italicized  1633-  ,  but  they  are  not  distinguished  in  B  and  W 


92  THE  CHURCH 

Each  thing  is  full  of  dutie : 
Waters  united  are  our  navigation ; 

Distinguished,  our  habitation; 
Below,  our  drink;  above,  our  meat;  4° 

Both  are  our  cleanlinesse.     Hath  one  such  beautie  ? 
Then  how  are  all  things  neat  ? 

More  servants  wait  on  Man, 
Then  he'l  take  notice  of:  in  ev'ry  path 

He  treads  down  that  which  doth  befriend  him,   45 
When  sicknesse  makes  him  pale  and  wan. 
Oh  mightie  love !  Man  is  one  world,  and  hath 
Another  to  attend  him. 

Since  then,  my  God,  thou  hast 

So  brave  a  Palace  built;  O  dwell  in  it,  50 

That  it  may  dwell  with  thee  at  last !  * 
Till  then,  afford  us  so  much  wit; 
That,  as  the  world  serves  us,  we  may  serve  thee, 
And  both  thy  servants  be. 


Antiphon  (n). 

Raised  be  the  God  of  love, 
Men.     Here  below, 
Angels.  And  here  above : 
Cho.       Who  hath  dealt  his  mercies  so, 
Ang.    To  his  friend, 
Men.  And  to  his  foe; 

Cho.       That  both  grace  and  glorie  tend 
Ang.    Us  of  old, 
Men.  And  us  in  th'end. 

Cho.       The  great  shepherd  of  the  fold 
Ang.    Us  did  make, 
Men.  For  us  was  sold. 

41  cleanlines  :  if  one  have  beauty,  W  53  as  the  world  serue  vs  B 

53-4  That  as  ye  world  to  vs  is  kind  and  free 

So  we  may  bee  to  Thee.     W 
Antiphon  (II).  Numbering  Ed    Title  in  W  :  Ode 


THE  CHURCH  93 

Cho.       He  our  foes  in  pieces  brake; 

Ang.    Him  we  touch; 

Men.  And  him  we  take.  15 

Cho.       Wherefore  since  that  he  is  such, 

Ang.    We  adore, 

Men.  And  we  do  crouch. 

Cho.       Lord,  thy  praises  should  be  more. 

Men.  We  have  none,  20 

Ang.    And  we  no  store. 
Cho.       Praised  be  the  God  alone, 

Who  hath  made  of  two  folds  one. 


Unkmdnesse. 

Krd,  make  me  coy  and  tender  to  offend : 
In  friendship,  first  I  think,  if  that  agree, 

Which  I  intend, 

Unto  my  friends  intent  and  end. 
I  would  not  use  a  friend,  as  I  use  Thee.  5 

If  any  touch  my  friend,  or  his  good  name, 
It  is  my  honour  and  my  love  to  free 

His  blasted  fame 

From  the  least  spot  or  thought  of  blame. 
I  could  not  use  a  friend,  as  I  use  Thee.  10 

My  friend  may  spit  upon  my  curious  floore : 
Would  he  have  gold?  I  lend  it  instantly; 

But  let  the  poore, 

And  thou  within  them,  starve  at  doore. 
I  cannot  use  a  friend,  as  I  use  Thee.  15 

19  should]  shall  7667-1799,  Pickering 

19-21  Cho.     Lord  thou  dost  deserve  much  more 

Ang.  Wee  have  none, 
Men.  Wee  haue  no  store.    W 
23  line  indented  i6jj-  ,  but  not  in  B  and  W    "Who]  Wch  W 

Unkindnesse.  6  name,  B  j6jj2-  :  name  j  W  2633  8  blasted]  darkned  W 

14  them,  W :  them  B  1633- 


94  THE  CHURCH 

When  that  my  friend  pretendeth  to  a  place, 
I  quit  my  interest,  and  leave  it  free  : 

But  when  thy  grace 
Sues  for  my  heart,  I  thee  displace, 
Nor  would  I  use  a  friend,  as  I  use  Thee.  20 

Yet  can  a  friend  what  thou  hast  done  fulfill  ? 
O  write  in  brasse,  My  God  upon  a  tree 

His  bloud  did  spill 
Onely  to  purchase  my  good-will. 
Yet  use  I  not  my  foes,  as  I  use  Thee,  25 

Life. 

I  Made  a  posie,  while  the  day  ran  by :     , 
Here  will  I  smell  my  remnant  out,  and  tie 

My  life  within  this  band. 
But  Time  did  becken  to  the  flowers,  and  they 
By  noon  most  cunningly  did  steal  away,  5 

And  withered  in  my  hand. 

My  hand  was  next  to  them,  and  then  my  heart : 
I  took,  without  more  thinking,  in  good  part 

Times  gentle  admonition : 

Who  did  so  sweetly  deaths  sad  taste  convey,  10 

Making  my  minde  to  smell  my  fatall  day; 

Yet  sugring  the  suspicion. 

Farewell  deare  flowers,  sweetly  your  time  ye  spent, 
Fit,  while  ye  liv'd,  for  smell  or  ornament, 

And  after  death  for  cures.      15 
I  follow  straight  without  complaints  or  grief, 
Since  if  my  sent  be  'good,  I  care  not  if 

It  be  as  short  as  yours. 

24  good-will}  full  stop  B  W:  colon  1633-  25  italicized  1633-  >  but  not  dis- 

tinguished, as  II.  22-4  are,  in  B  and  W      Thee  B  W  \  Thee  1634-  '•  thee  1633  1633* 
Life.  Not  in  W  Quoted  in  full  in  Vaughan's  The  Mount  of  Olives  (1652) 

4  Time  B  1634-  :  time  1633  I&332  16  complaints]  complaint  Vaughan 

17  not  1633*-  :  not,  B  1633 


THE  CHURCH  95 

Submission. 

BUt  that  thou  art  my  wisdome,  Lord, 
And  both  mine  eyes  are  thine, 
My  minde  would  be  extreamly  stirr'd 
For  missing  my  designe. 

Were  it  not  better  to  bestow  5 

Some  place  and  power  on  me  ? 
Then  should  thy  praises  with  me  grow, 

And  share  in  my  degree. 

But  when  I  thus  dispute  and  grieve, 

I  do  resume  my  sight,  10 

And  pilfring  what  I  once  did  give, 

Disseize  thee  of  thy  right. 

How  know  I,  if  thou  shouldst  me  raise, 

That  I  should  then  raise  thee  ? 
Perhaps  great  places  and  thy  praise  15 

Do  not  so  well  agree. 

Wherefore  unto  my  gift  I  stand; 

I  will  no  more  advise : 
Onely  do  thou  lend  me  a  hand, 

Since  thou  hast  both  mine  eyes.  20 


Justice  (i). 


i 


Cannot  skill  of  these  thy  wayes. 

ordy  thou  didst  make  me^  yet  thou  woundest 
me; 

Lord,  thou  dost  wound  mey  yet  thou  dost  relieve  me : 
)  thou  relieves*,  yet  I  die  by  thee : 
y  thou  dost  kill  me^  yet  thou  dost  reprieve  me.  $ 

Submission.  Not  in  W  10  sight]  fight  Grosart  (misreading  fight) 

Justice  (I).    Numbering  Ed          Not  in  W  i  thy]  Palmer  incorrectly  states 

that  B  has  my 


96  THE  CHURCH 

But  when  I  mark  my  life  and  praise, 
Thy  justice  me  most  fitly  payes : 
For,  /  do  praise  thee,  yet  I  praise  thee  not: 
My  prayers  mean  thee^  yet  my  prayers  stray  : 
I  would  do  wel^  yet  sinne  the  hand  hath  got: 
My  soul  doth  love  thee^  yet  it  loves  delay. 
I  cannot  skill  of  these  my  wayes. 


W 


Charms  and  Knots. 

PHo  reade  a  chapter  when  they  rise, 
Shall  ne're  be  troubled  with  ill  eyes. 


A  poore  mans  rod,  when  thou  dost  ride, 
Is  both  a  weapon  and  a  guide. 

Who  shuts  his  hand,  hath  lost  his  gold :  5 

Who  opens  it,  hath  it  twice  told. 

Who  goes  to  bed  and  does  not  pray, 
Maketh  two  nights  to  ev'ry  day. 

Who  by  aspersions  throw  a  stone 

At  th'  head  of  others,  hit  their  own.  10 

Who  looks  on  ground  with  humble  eyes, 
Findes  himself  there,  and  seeks  to  rise. 

When  th'  hair  is  sweet  through  pride  or  lust, 
The  powder  doth  forget  the  dust. 

Take  one  from  ten,  and  what  remains?  15 

Ten  still,  if  sermons  go  for  gains. 

Charms  and  Knots.  2  ill]  sore  W 

3-4  A  poore  mans  rod  if  thou  wilt  hire 

Thy  horse  shal  never  fall  or  tire.    W 

7  does  B  W :  doth  1633-          8  Doubles  the  night,  &  trips  by  day.    W  10 

th'  head]  th*  hart  W          11-14  W  has  6th  and  yth  couplets  in  reverse  order \  and 
then  this  Averse  %  'which  is  not  in  B  .- 

Who  turnes  a  trencher,  setteth  free 
A  prisoner  crusht  w*h  gluttonie. 
14  doth]  does  W  16  Ten,  if  a  Sermon  goe  for  gains.  W 


THE  CHURCH  97 

In  shallow  waters  heav'n  doth  show; 
But  who  drinks  on,  to  hell  may  go. 


M 


Affliction  (v). 

[Y  God,  I  read  this  day, 
That  planted  Paradise  was  not  so 

firm, 

As  was  and  is  thy  floting  Ark;  whose  stay 
And  anchor  thou  art  onely,  to  confirm 

And  strengthen  it  in  ev'ry  age,  5 

When  waves  do  rise,  and  tempests  rage. 

At  first  we  liv'd  in  pleasure; 
Thine  own  delights  thou  didst  to  us  impart : 
When  we  grew  wanton,  thou  didst  use  displeasure 
To  make  us  thine :  yet  that  we  might  not  part,  10 

As  we  at  first  did  board  with  thee, 
Now  thou  wouldst  taste  our  miserie. 

There  is  but  joy  and  grief; 
If  either  will  convert  us,  we  are  thine : 
Some  Angels  us'd  the  first;  if  our  relief  15 

Take  up  the  second,  .then  thy  double  line 

And  sev'rall  baits  in  either  kinde 

Furnish  thy  table  to  thy  minde. 

Affliction  then  is  ours; 

We  are  the  trees,  whom  shaking  fastens  more,  20 

While  blustring  windes  destroy  the  wanton  bowres, 
And  ruffle  all  their  curious  knots  and  store. 
My  God,  so  temper  joy  and  wo, 
That  thy  bright  beams  may  tame  thy  bow. 

Charms  and  Knots.    17-18  W  ends  with  the  following  3  couplets,  the  last  being 
an  earlier  draft  of  the  one  which  stands  last  in  B  and  1633—  : 

The  world  thinks  all  things  bigg  and  tall 

Grace  turnes  ye  Optick,  then  they  fall. 

A  falling  starr  has  lost  his  place  : 

The  Courtier  getts  it,  that  has  grace. 

In  small  draughts  Heau'en  does  shine  &  dwell : 

Who  dives  on  further  may  find  Hell. 
Affliction  (V).   Numbering  Ed 

9I7.IS  H 


H 


98  THE  CHURCH 

Mortification. 

'  Ow  soon  doth  man  decay ! 
When  clothes  are  taken  from  a 

chest  of  sweets 
To  swaddle  infants,  whose  young  breath 

Scarce  knows  the  way; 

Those  clouts  are  little  winding  sheets,  5 

Which  do  consigne  and  send  them  unto  death. 

When  boyes  go  first  to  bed, 
They  step  into  their  voluntarie  graves, 

Sleep  bindes  them  fast;  onely  their  breath 

Makes  them  not  dead :  10 

Successive  nights,  like  rolling  waves, 
Convey  them  quickly,  who  are  bound  for  "death. 

When  youth  is  frank  and  free, 
And  calls  for  musick,  while  his  veins  do  swell, 

All  day  exchanging  mirth  and  breath  15 

In  companie; 

That  musick  summons  to  the  knell, 
Which  shall  befriend  him  at  the  houre  of  death. 

When  man  grows  staid  and  wise, 
Getting  a  house  and  home,  where  he  may  move       20 
Within  the  circle  of  his  breath, 

Schooling  his  eyes; 
That  dumbe  inclosure  maketh  love 
Unto  the  coffin,  that  attends  his  death. 

When  age  grows  low  and  weak,  25 

Marking  his  grave,  and  thawing  ev'ry  yeare, 
Till  all  do  melt,  and  drown  his  breath 

When  he  would  speak; 
A  chair  or  litter  shows  the  biere, 
Which  shall  convey  him  to  the  house  of  death.         30 

Mortification.  i  doth]  docs  W          2  clothes]  cloths  B  18  houre  W-. 

house  B  1633-    See  note  30  house]  place  W 


THE  CHURCH  99 

Man,  ere  he  is  aware, 
Hath  put  together  a  solemnitie, 

And  drest  his  herse,  while  he  has  breath 

As  yet  to  spare : 

Yet  Lord,  instruct  us  so  to  die,  35 

That  all  these  dyings  may  be  life  in  death. 


Decay. 

SWeet  were  the  dayes,  when  thou  didst  lodge  with  Lot, 
Struggle  with  Jacob,  sit  with  Gideon, 
Advise  with  Abraham,  when  thy  power  could  not 
Encounter  Moses  strong  complaints  and  mone : 

Thy  words  were  then,  Let  me  alone.  5 

One  might  have  sought  and  found  thee  presently 
At  some  fair  oak,  or  bush,  or  cave,  or  well : 
Is  my  God  this  way?   No,  they  would  reply: 
He  is  to  Sinai  gone,  as  we  heard  tell : 

List,  ye  may  heare  great  Aarons  bell.  10 

But  now  thou  dost  thy  self  immure  and  close 
In  some  one  corner  of  a  feeble  heart: 
Where  yet  both  Sinne  and  Satan,  thy  old  foes, 
Do  pinch  and  straiten  thee,  and  use  much  art 

To  gain  thy  thirds  and  little  part.  15 

I  see  the  world  grows  old,  when  as  the  heat 
Of  thy  great  love,  once  spread,  as  in  an  urn 
Doth  closet  up  it  self,  and  still  retreat, 
Cold  Sinne  still  forcing  it,  till  it  return, 

And  calling  Justice,  all  things  burn.  20 

Decay.  Not  in  W          17  love,  1656-60  :  no  comma  B  1633-41  19  Sinne  B  : 

sinne  1633  (though  it  has  Sinne  in  1.  13)  20  Justice  distinguished  in  B  : 

Justice  1633- 


ioo  THE  CHURCH 

Miserie. 

'  Ord,  let  the  Angels  praise  thy  name. 

Man  is  a  foolish  thing,  a  foolish  thing, 
Folly  and  Sinne  play  all  his  game. 
His  house  still  burns,  and  yet  he  still  doth  sing, 

Man  is  but  grasse,  5 

He  knows  it ,  fill  the  g/asse. 

How  canst  thou  brook  his  foolishnesse  ? 
Why,  he'l  not  lose  a  cup  of  drink  for  thee : 

Bid  him  but  temper  his  excesse; 
Not  he :  he  knows  where  he  can  better  be,  10 

As  he  will  swear, 
Then  to  serve  thee  in  fear. 

What  strange  pollutions  doth  he  wed, 
And  make  his  own  ?  as  if  none  knew  but  he. 

No  man  shall  beat  into  his  head,  15 

That  thou  within  his  curtains  drawn  canst  see : 

They  are  of  cloth, 
Where  never  yet  came  moth. 

The  best  of  men,  turn  but  thy  hand 
For  one  poore  minute,  stumble  at  a  pinne :  20 

They  would  not  have  their  actions  scann'd, 
Nor  any  sorrow  tell  them  that  they  sinne, 

Though  it  be  small, 
And  measure  not  their  fall. 

They  quarrell  thee,  and  would  give  over  25 

The  bargain  made  to  serve  thee :  but  thy  love 

Holds  them  unto  it,  and  doth  cover 
Their  follies  with  the  wing  of  thy  milde  Dove, 

Not  suffering  those 
Who  would,  to  be  thy  foes.  30 

Miserie.    Title  in  W\  The  Publican  3  play  all]  play  out  W  8  Why, 

1633*-  :  Why  B  W  1633  10  knows  16332*  :  comma  B  W  1633  14 

knew  W  1633*-  :  comma  B  1633  21  scann'd]  Palmer  misreads  scand  in  W 

as  stand  28  wing]  wings  W 


THE  CHURCH  101 

My  God,  Man  cannot  praise  thy  name : 
Thou  art  all  brightnesse,  perfect  puritie; 

The  sunne  holds  down  his  head  for  shame, 
Dead  with  eclipses,  when  we  speak  of  thee : 

How  shall  infection  35 

Presume  on  thy  perfection  ? 

As  dirtie  hands  foul  all  they  touch, 
And  those  things  most,  which  are  most  pure  and  fine : 

So  our  clay  hearts,  ev'n  when  we  crouch 
To  sing  thy  praises,  make  them  lesse  divine.  40 

Yet  either  this, 
Or  none,  thy  portion  is. 

Man  cannot  serve  thee;  let  him  go, 
And  serve  the  swine :  there,  there  is  his  delight : 

He  doth  not  like  this  vertue,  no;  45 

Give  him  his  dirt  to  wallow  in  all  night : 
These  Preachers  make 
His  head  to  shoot  and  ake. 

Oh  foolish  man !  where  are  thine  eyes  ? 
How  hast  thou  lost  them  in  a  croud  of  cares  ?  50 

Thou  pull'st  the  rug,  and  wilt  not  rise, 
No,  not  to  purchase  the  whole  pack  of  starres : 

There  let  them  shine, 
Thou  must  go  sleep,  or  dine. 

The  bird  that  sees  a  daintie  bowre  55 

Made  in  the  tree,  where  she  was  wont  to  sit, 
Wonders  and  sings,  but. not  his  power 
Who  made  the  arbour :  this  exceeds  her  wit. 

But  Man  doth  know 
The  spring,  whence  all  things  flow :         60 

39  So  our]  Palmer  misreads  B  as  Some  42  none,  B  W\  none  16  j  j- 

43-8  Man  can  not  serue  thee  :  lett  him  goe 

And  feed  the  swine,  w*h  all  his  mind  &  might  : 

ffor  this  he  wondrous  well  doth  know 
They  will  be  kind,  and  all  his  pains  requite, 

Making  him  free 
Of  that  good  companie.    W 

46-7  wallow  in,  all  night  These  preachers  make  B  48  ake]  shake  corr.  to 

Ake  B  51  pull'st  the  rug]  lyest  warme  W          52  No,  B  W 1633*—  :  No  1633 


102  THE  CHURCH 

And  yet,  as  though  he  knew  it  not, 
His  knowledge  winks,  and  lets  his  humours  reigne; 

They  make  his  life  a  constant  blot, 
And  all  the  bloud  of  God  to  run  in  vain. 

Ah  wretch!  what  verse  65 

Can  thy  strange  wayes  rehearse  ? 

Indeed  at  first  Man  was  a  treasure, 
A  box  of  jewels,  shop  of  rarities, 

A  ring,  whose  posie  was,  My  pleasure  : 
He  was  a  garden  in  a  Paradise :  70 

Glorie  and  grace 
Did  crown  his  heart  and  face. 

But  sinne  hath  fool'd  him.   Now  he  is 
A  lump  of  flesh,  without  a  foot  or  wing 

To  raise  him  to  a  glimpse  of  blisse :       „  75 

A  sick  toss'd  vessel,  dashing  on  each  thing; 

Nay,  his  own  shelf: 
My  God,  I  mean  my  self. 

^Jordan  (u). 

WHen  first  my  lines  of  heav'nly  joyes  made  mention, 
Such  was  their  lustre,  they  did  so  excell, 
That  I  sought  out  quaint  words,  and  trim  invention; 
My  thoughts  began  to  burnish,  sprout,  and  swell, 
Curling  with  metaphors  a  plain  intention,  5 

Decking  the  sense,  as  if  it  were  to  sell. 

Thousands  of  notions  in  my  brain  did  runne, 

OfFring  their  service,  if  I  were  not  sped: 

I  often  blotted  what  I  had  begunne; 

This  was  not  quick  enough,  and  that  was  dead.  10 

Nothing  could  seem  too  rich  to  clothe  the  sunne, 

Much  lesse  those  joyes  which  trample  on  his  head. 

6 1  yet,  1634-  :  yet  B  W  1633  1633* 

65-6  Ah  wretched  man 

Who  may  thy  follies  span  ?    W 

75  indented  in  B  W  1633*-   ,  but  not,  by  oversight,  in  1633         a  glimpse  B  W  1638- 
67  1809,  Grosart :  the  glimpse  1633-5  i674-*799>  Pickering,  Willmottj  Palmer 

Jordan  (II).  Numbering  Ed      Title  in  W\  Invention  (cf.  1.  3)  i  lines]  verse  W 

4  sprout]  spredd  W  6  Decking]  Praising  W 


THE  CHURCH  103 

As  flames  do  work  and  winde,  when  they  ascend, 

So  did  I  weave  my  self  into  the  sense. 

But  while  I  bustled,  I  might  heare  a  friend  15 

Whisper,  How  wide  is  all  this  long  pretence! 

There  is  in  love  a  sweetnesse  readie  penn'd: 

Copie  out  onely  that^  and  save  expense. 


O' 


Prayer  (n). 

what  an  easie  quick  accesse, 
My  blessed  Lord,  art  thou !  how  suddenly 
May  our  requests  thine  eare  invade! 
To  shew  that  state  dislikes  not  easinesse, 
If  I  but  lift  mine  eyes,  my  suit  is  made :  5 

Thou  canst  no  more  not  heare,  then  thou  canst  die. 

Of  what  supreme  almightie  power 
Is  thy  great  arm,  which  spans  the  east  and  west, 

And  tacks  the  centre  to  the  sphere! 
By  it  do  all  things  live  their  measured  houre :  10 

We  cannot  ask  the  thing,  which  is  not  there, 
Blaming  the  shallownesse  of  our  request. 

Of  what  unmeasurable  love 
Art  thou  possest,  who,  when  thou  couldst  not  die, 

Wert  fain  to  take  our  flesh  and  curse,  15 

And  for  our  sakes  in  person  sinne  reprove, 
That  by  destroying  that  which  ty'd  thy  purse, 
Thou  mightst  make  way  for  liberalitie! 

Since  then  these  three  wait  on  thy  throne, 
Ease,  Power ,  and  Love\  I  value  prayer  so,  20 

That  were  I  to  leave  all  but  one, 
Wealth,  fame,  endowments,  vertues,  all  should  go; 
I  and  deare  prayer  would  together  dwell, 
And  quickly  gain,  for  each  inch  lost,  an  ell. 

14  So  I  bespoke  rne  much  insinuation:  W  16  long  pretence]  preparation  W 

1 8  Coppy  out  that  :  there  needs  no  alteration.    W 

Prayer  (II).   Numbering  Ed  1-2  accesse,   ..  .  thou!]  access  Art  thou,  my 

blessed  King  ?  W  3  eare]  eares  W  4  easinesse,  Willmott,  Grosart,  Pal- 

mer  :  full  stop  B  W  1633-  8  arm,  1634-  :    Arme,  B  W:  arm  1633  1633* 

10  measur'd]  silly  W 


io4  THE  CHURCH 

Obedience. 


M 


"  Y  God,  if  writings  may 

Convey  a  Lordship  any  way 
Whither  the  buyer  and  the  seller  please; 

Let  it  not  thee  displease, 
If  this  poore  paper  do  as  much  as  they.  5 

On  it  my  heart  doth  bleed 
As  many  lines,  as  there  doth  need 
To  passe  it  self  and  all  it  hath  to  thee. 

To  which  I  do  agree, 
And  here  present  it  as  my  speciall  Deed.  10 

If  that  hereafter  Pleasure 
Cavill,  and  claim  her  part  and  measure, 
As  if  this  passed  with  a  reservation, 

Or  some  such  words  in  fashion ; 
I  here  exclude  the  wrangler  from  thy  treasure.  15 

O  let  thy  sacred  will 
All  thy  delight  in  me  fulfill! 
Let  me  not  think  an  action  mine  own  way, 

But  as  thy  love  shall  sway, 
Resigning  up  the  rudder  to  thy  skill.  20 

Lord,  what  is  man  to  thee, 
That  thou  shouldst  minde  a  rotten  tree  ? 
Yet  since  thou  canst  not  choose  but  see  my  actions ; 

So  great  are  thy  perfections, 
Thou  mayst  as  well  my  actions  guide,  as  see.  25 

Besides,  thy  death  and  bloud 
Show'd  a  strange  love  to  all  our  good: 
Thy  sorrows  were  in  earnest;  no  faint  proffer, 

Or  superficiall  offer 
Of  what  we  might  not  take,  or  be  withstood.  30 

Obedience.  2  way]  waies  B:  was  corr.  to  way  W  7  as  there  doth]  as  it  does  W 

8  hath]  has  W  10  Deed  B  W-.  deed  1633-  (cf.  II.  jj,  38)  15  exclude] 

shutt  out  W  22  indented  B  W  1641-  ,  but  not,  by  oversight,  1633-8 


THE  CHURCH  105 

Wherefore  I  all  forgo: 
To  one  word  onely  I  say.  No : 
Where  in  the  Deed  there  was  an  intimation 

Of  a  gift  or  donation, 
Lord,  let  it  now  by  way  of  purchase  go.  35 

He  that  will  passe  his  land, 
As  I  have  mine,  may  set  his  hand 
And  heart  unto  this  Deed,  when  he  hath  read; 

And  make  the  purchase  spread 
To  both  our  goods,  if  he  to  it  will  stand.  40 

How  happie  were  my  part, 
If  some  kinde  man  would  thrust  his  heart 
Into  these  lines;  till  in  heav'ns  Court  of  Rolls 

They  were  by  winged  souls 
Entred  for  both,  farre  above  their  desert!  45 


Conscience. 

|Eace  pratler,  do  not  lowre: 
Not  a  fair  look,  but  thou  dost  call  it  foul : 
Not  a  sweet  dish,  but  thou  dost  call  it  sowre: 

Musick  to  thee  doth  howl. 

By  listning  to  thy  chatting  fears  5 

I  have  both  lost  mine  eyes  and  eares. 

Pratler,  no  more,  I  say : 

My  thoughts  must  work,  but  like  a  noiselesse  sphere; 
Harmonious  peace  must  rock  them  all  the  day: 

No  room  for  pratlers  there.  10 

If  thou  persistest,  I  will  tell  thee, 
That  I  have  physick  to  expell  thee. 

33  Deed  B  W\  deed  1633-  34  Of  gift  or  a  donation  conj.  Palmer  (to  improve 

the  scansion)  34-5  The  words  gift,  donation,  purchase,  italicized  in  1633,  are 

not  distinguished  in  EW  38  Deed  W\  deed  B  1 6  33-       hath  read  j]  doth  read  W 

43  Court  of  Rolls  capitals  from  B  W>  not  in  1633-  45  Entred]  Enterd  B 

Conscience.   The  poems  which  follow  from  here  to  the  group  beginning  with  The 
Elixir,^.  184,  are  absent  from  W  8  sphere  j]  sphere  B  :  sphere.  1634-   $ee 

note 


io6  THE  CHURCH 

And  the  receit  shall  be 
My  Saviours  bloud :  when  ever  at  his  board 
I  do  but  taste  it,  straight  it  cleanseth  me, 

And  leaves  thee  not  a  word; 
No,  not  a  tooth  or  nail  to  scratch, 
And  at  my  actions  carp,  or  catch. 

Yet  if  thou  talkest  still, 

Besides  my  physick,  know  there's  some  for  thee : 
Some  wood  and  nails  to  make  a  staffe  or  bill 

For  those  that  trouble  me : 
The  bloudie  crosse  of  my  deare  Lord 
Is  both  my  physick  and  my  sword. 


Si  on. 

E'rd,  with  what  glorie  wast  thou  serv'd  of  old, 
When  Solomons  temple  stood  and  flourished! 
Where  most  things  were  of  purest  gold ; 
The  wood  was  all  embellished 
With  flowers  and  carvings,  mysticall  and  rare : 
All  show'd  the  builders,  crav'd  the  seeers  care. 

Yet  all  this  glorie,  all  this  pomp  and  state 

Did  not  affect  thee  much,  was  not  thy  aim; 
Something  there  was,  that  sow'd  debate : 
Wherefore  thou  quitt'st  thy  ancient  claim : 

And  now  thy  Architecture  meets  with  sinne; 

For  all  thy  frame  and  fabrick  is  within. 

There  thou  art  struggling  with  a  peevish  heart, 
Which  sometimes  crosseth  thee,  thou  sometimes  it : 

The  fight  is  hard  on  either  part. 

Great  God  doth  fight,  he  doth  submit. 
All  Solomons  sea  of  brasse  and  world  of  stone 
Is  not  so  deare  to  thee  as  one  good  grone. 

Sion.    Not  in  W  6  seeers  B:  seers  1633-     See  note 


THE  CHURCH  107 

And  truly  brasse  and  stones  are  heavie  things, 
Tombes  for  the  dead,  not  temples  fit  for  thee :         20 

But  grones  are  quick,  and  full  of  wings, 

And  all  their  motions  upward  be; 
And  ever  as  they  mount,  like  larks  they  sing; 
The  note  is  sad,  yet  musick  for  a  King. 


Home. 

COme  Lord,  my  head  doth  burn,  my  heart  is  sick, 
While  thou  dost  ever,  ever  stay : 
Thy  long  deferrings  wound  me  to  the  quick, 
My  spirit  gaspeth  night  and  day. 

O  show  thy  self  to  me,  5 

Or  take  me  up  to  thee ! 

How  canst  thou  stay,  considering  the  pace 

The  bloud  did  make,  which  thou  didst  waste  ? 

When  I  behold  it  trickling  down  thy  face, 

I  never  saw  thing  make  such  haste.  10 

O  show  thy,  &c. 

When  man  was  lost,  thy  pitie  lookt  about 
To  see  what  help  in  th'  earth  or  skie : 

But  there  was  none;  at  least  no  help  without:  15 

The  help  did  in  thy  bosome  lie. 
O  show  thy,  &c. 

There  lay  thy  sonne :  and  must  he  leave  that  nest, 

That  hive  of  sweetnesse,  to  remove  20 

Thraldome  from  those,  who  would  not  at  a  feast 
Leave  one  poore  apple  for  thy  love  ? 
O  show  thy,  &c. 

23  And  euer  as  they  mount  like  larks,  they  sing,  B  24  King  B:  king  1633- 

Home.    Not  in  W  5  show  16 33*-  :  this  spelling  is  used  in  B  in  all  stanzas 

except  J,  2,  and  7,  and  in  1633  ™  <*tt  stanzas  except  i,  where  shew  is  used 
9  behold]  beheld  1678-1809,  Pickering  22  love  ?]  loue.  B 


io8  THE  CHURCH 

He  did,  he  came :  O  my  Redeemer  deare,  25 

After  all  this  canst  thou  be  strange  ? 
So  many  yeares  baptiz'd,  and  not  appeare  ? 
As  if  thy  love  could  fail  or  change. 
O  show  thy  self  to  me, 
Or  take  me  up  to  theel  30 

Yet  if  thou  stayest  still,  why  must  I  stay  ? 

My  God,  what  is  this  world  to  me, 
This  world  of  wo  ?  hence  all  ye  clouds,  away, 

Away;  I  must  get  up  and  see. 

O  show  thy,  &c.  35 

What  is  this  weary  world;  this  meat  and  drink, 

That  chains  us  by  the  teeth  so  fast  J 
What  is  this  woman-kinde,  which  I  can  wink 

Into  a  blacknesse  and  distaste?  40 

O  show  thy,  &c. 

With  one  small  sigh  thou  gav'st  me  th'  other  day 

I  blasted  all  the  joyes  about  me : 
And  scouling  on  them  as  they  pin'd  away,  45 

Now  come  again,  said  I,  and  flout  me. 
O  show  thy,  &c. 

Nothing  but  drought  and  dearth,  but  bush  and  brake, 
Which  way  so-e're  I  look,  I  see.  50 

Some  may  dream  merrily,  but  when  they  wake, 
They  dresse  themselves  and  come  to  thee. 
O  show  thy,  &c. 

We  talk  of  harvests;  there  are  no  such  things,  55 

But  when  we  leave  our  corn  and  hay : 

There  is  no  fruitfull  yeare,  but  that  which  brings 
The  last  and  lov'd,  though  dreadfull  day. 
O  show  thy,  &c. 

32  me,  1809,  Palmer  :  mee  ?  B  :  me  ?  1633-1799 


THE  CHURCH  109 

Oh  loose  this  frame,  this  knot  of  man  untie!  61 

That  my  free  soul  may  use  her  wing. 

Which  now  is  pinion'd  with  mortalitie, 
As  an  intangled,  hamper'd  thing. 

O  show  thy,  &c.  65 

What  have  I  left,  that  I  should  stay  and  grone  ? 

The  most  of  me  to  heav'n  is  fled : 
My  thoughts  and  joyes  are  all  packt  up  and  gone, 

And  for  their  old  acquaintance  plead.  7° 

O  show  thy,  &c. 

Come  dearest  Lord,  passe  not  this  holy  season, 
My  flesh  and  bones  and  joynts  do  pray  : 

And  ev'n  my  verse,  when  by  the  ryme  and  reason       75 
The  word  is,  Stay^  sayes  ever,  Come. 
O  show  thy,  &c. 


The  British  Church. 

I  Joy,  deare  Mother,  when  I  view 
Thy  perfect  lineaments  and  hue 

Both  sweet  and  bright. 
Beautie  in  thee  takes  up  her  place, 
And  dates  her  letters  from  thy  face,  5 

When  she  doth  write. 

A  fine  aspect  in  fit  aray, 

Neither  too  mean,  nor  yet  too  gay, 

Shows  who  is  best. 

Outlandish  looks  may  not  compare :  10 

For  all  they  either  painted  are, 

Or  else  undrest. 

The  British  Church.  Not  in  W  Arranged  in  B  in  verses  of  6  lines ,  the  3rd  and  6th 
rhyming  ;  all  printed  editions  before  Pickering  have  verses  of  3  lines  2  linea- 

ments B:  lineaments,  1633-  4  her]  the  B 


no  THE  CHURCH 

She  on  the  hills,  which  wantonly 
Allureth  all  in  hope  to  be 

By  her  preferred, 

Hath  kiss'd  so  long  her  painted  shrines. 
That  ev'n  her  face  by  kissing  shines, 

For  her  reward. 


She  in  the  valley  is  so  shie 

Of  dressing,  that  her  hair  doth  lie  20 

About  her  eares : 

While  she  avoids  her  neighbours  pride, 
She  wholly  goes  on  th*  other  side, 

And  nothing  wears. 

But,  dearest  Mother,  what  those  misse,  25 

The  mean,  thy  praise  and  glorie  is, 

And  long  may  be. 
Blessed  be  God,  whose  love  it  was 
To  double-moat  thee  with  his  grace, 

And  none  but  thee.  30 


The  Quip. 

THe  merrie  world  did  on  a  day 
With  his  train-bands  and  mates  agree 
To  meet  together,  where  I  lay, 
And  all  in  sport  to  geere  at  me. 

First,  Beautie  crept  into  a  rose,  5 

Which  when  I  pluckt  not,  Sir,  said  she, 
Tell  me,  I  pray,  Whose  hands  are  those  ? 
But  thou  shaft  answer,  Lord,  for  me. 

Then  Money  came,  and  chinking  still, 

What  tune  is  this,  poore  man  ?  said  he :  10 

I  heard  in  Musick  you  had  skill. 

But  thou  shalt  answer,  Lord,  for  me. 

25  But,  1635-67  :  But  B  1633-4  1674-  25-6  what  those  misse,  The  meane, 

B  :  (what  those  misse)  The  mean  16  33- 

The  Quip.  Not  in  W    The  refrain  (II.  8, 12, 16, 20),  from  Ps.  xxxviii,  15  (B.C.P.), 
italicized  1633*-  :  roman  1633 


THE  CHURCH  in 

Then  came  brave  Glorie  puffing  by 

In  silks  that  whistled,  who  but  he? 

He  scarce  allow'd  me  half  an  eie.  15 

But  thou  shah  answer.  Lord,  for  me. 

Then  came  quick  Wit  and  Conversation, 

And  he  would  needs  a  comfort  be, 

And,  to  be  short,  make  an  Oration. 

But  thou  shalt  answer^  Lord,  for  me.  20 

Yet  when  the  houre  of  thy  designe 
To  answer  these  fine  things  shall  come; 
Speak  not  at  large;  say,  I  am  thine: 
And  then  they  have  their  answer  home. 


Vanitie  (n). 

POore  silly  soul,  whose  hope  and  head  lies  low; 
Whose  flat  delights  on  earth  do  creep  and  grow; 
To  whom  the  starres  shine  not  so  fair,  as  eyes; 
Nor  solid  work,  as  false  embroyderies ; 
Heark  and  beware,  lest  what  you  now  do  measure          5 
And  write  for  sweet,  prove  a  most  sowre  displeasure. 

O  heare  betimes,  lest  thy  relenting 

May  come  too  late ! 
To  purchase  heaven  for  repenting 

Is  no  hard  rate.  10 

If  souls  be  made  of  earthly  mold, 

Let  them  love  gold; 

If  born  on  high, 

Let  them  unto  their  kindred  flie  : 
For  they  can  never  be  at  rest, 
Till  they  regain  their  ancient  nest. 
Then  silly  soul  take  heed ;  for  earthly  joy 
Is  but  a  bubble,  and  makes  thee  a  boy. 

19  Oration  B:  oration  163 3-    See  note  23  large;  B:  large,  1633- 

Vanitie  (II).  Not  in  W          Numbering  Ed  9  repenting  B:  repenting,  16 33- 


ii2  THE  CHURCH 

The  Dawning. 

AVake  sad  heart,  whom  sorrow  ever  drowns ; 
Take  up  thine  eyes,  which  feed  on  earth ; 
Unfold  thy  forehead  gathered  into  frowns : 
Thy  Saviour  comes,  and  with  him  mirth : 

Awake,  awake;  5 

And  with  a  thankfull  heart  his  comforts  take. 
But  thou  dost  still  lament,  and  pine,  and  crie; 
And  feel  his  death,  but  not  his  victorie. 

Arise  sad  heart;  if  thou  doe  not  withstand, 

Christs  resurrection  thine  may  be :  10 

Do  not  by  hanging  down  break  from  the  hand, 

Which  as  it  riseth,  raiseth  thee : 

Arise,  arise; 
And  with  his  buriall-linen  drie  thine  eyes : 

Christ  left  his  grave-clothes,  that  we  might,  when  grief  15 

Draws  tears,  or  bloud,  not  want  a  handkerchief. 


JESU. 

JESU  is  in  my  heart,  his  sacred  name 
Is  deeply  carved  there :  but  th'other  week 
A  great  affliction  broke  the  little  frame, 
Ev'n  all  to  pieces :  which  I  went  to  seek : 
And  first  I  found  the  corner,  where  was  7,  5 

After,  where  ESy  and  next  where  U  was  graved. 
When  I  had  got  these  parcels,  instantly 
I  sat  me  down  to  spell  them,  and  perceived 
That  to  my  broken  heart  he  was  /  ease  you, 

And  to  my  whole  is  JESU.  10 

The  Dawning.  Not  in  W  3  gather'd]  gathered  B  9  doe  B:  dost  1633- 

See  note  witstand  B  15  graue-cloths,  B  16  a  B  :  an  1633- 

JESU.  Not  in  W  The  writing  of  consonantal  ]  and  the  vowel  I  is  identical  in  Bt 
but  the  modern  distinction  is  observed  in  1633  See  note 


THE  CHURCH  113 

Businesse. 

t  be  idle  ?  canst  thou  play, 
Foolish  soul  who  sinn'd  to  day  ? 

Rivers  run,  and  springs  each  one 

Know  their  home,  and  get  them  gone : 

Hast  thou  tears,  or  hast  thou  none  ?  5 

If,  poore  soul,  thou  hast  no  tears, 
Would  thou  hadst  no  faults  or  fears ! 
Who  hath  these,  those  ill  forbears. 

Windes  still  work :  it  is  their  plot, 

Be  the  season  cold,  or  hot :  10 

Hast  thou  sighs,  or  hast  thou  not  ? 

If  thou  hast  no  sighs  or  grones, 
Would  thou  hadst  no  flesh  and  bones ! 
Lesser  pains  scape  greater  ones. 

But  if  yet  thou  idle  be,  15 

Foolish  soul,  Who  di'd  for  thee  ? 

Who  did  leave  his  Fathers  throne, 
To  assume  thy  flesh  and  bone; 
Had  he  life,  or  had  he  none? 

If  he  had  not  liv'd  for  thee,  20 

Thou  hadst  di'd  most  wretchedly; 
And  two  deaths  had  been  thy  fee. 

He  so  farre  thy  good  did  plot, 

That  his  own  self  he  forgot. 

Did  he  die,  or  did  he  not?  25 

If  he  had  not  di'd  for  thee, 

Thou  hadst  liv'd  in  miserie. 

Two  lives  worse  then  ten  deaths  be. 

Businesse.  Not  in  W  i  play,]  play  ?  B  6  teares,  B  :  tears,  1633*-  : 

tears  $  1633  8  ill]  misprinted  ills  7667-7799,  Pickering 

917.15  j 


ii4  THE  CHURCH 

And  hath  any  space  of  breath 

'Twixt  his  sinnes  and  Saviours  death  ?     30 

He  that  loseth  gold,  though  drosse, 
Tells  to  all  he  meets,  his  crosse : 
He  that  sinnes,  hath  he  no  losse  ? 

He  that  findes  a  silver  vein, 

Thinks  on  it,  and  thinks  again :  35 

Brings  thy  Saviours  death  no  gain  ? 

Who  in  heart  not  ever  kneels, 
Neither  sinne  nor  Saviour  feels. 


Dialogue. 

SWeetest  Saviour,  if  my  soul 
Were  but  worth  the  having, 
Quickly  should  I  then  controll 

Any  thought  of  waving. 
But  when  all  my  care  and  pains 
Cannot  give  the  name  of  gains 
To  thy  wretch  so  full  of  stains, 
What  delight  or  hope  remains  ? 


Child)  is  the  ballance  thine^ 
Thine  the  poise  and  measure?  10 

If  I  say,  Thou  shalt  be  mine; 
Finger  not  my  treasure. 

What  the  gains  in  having  thee 

Do  amount  to,  onely  he^ 

Who  for  man  was  sold,  can  see;  15 

That  transferred  ttt  accounts  to  me. 

29  space]  spare  B  (probably  a  slip)  32  Tells  to  all,  he  meets  his  Cro&se,  B 

34  silver  vein]  siluer-vaine  B 

Dialogue.  Not  in  W          7  staines,  B  :  stains  j  16  33-          9  What,  Child,  Ed 
What  Child  B  :  What  (childe)  1633- 


THE  CHURCH  115 

But  as  I  can  see  no  merit, 

Leading  to  this  favour: 
So  the  way  to  fit  me  for  it 

Is  beyond  my  savour.  20 

As  the  reason  then  is  thine; 
So  the  way  is  none  of  mine : 
I  disclaim  the  whole  designe : 
Sinne  disclaims  and  I  resigne. 

That  is  all)  if  that  I  could  25 

Get  without  repining; 
And  my  c/ayy  my  creature^  would 

Follow  my  resigning: 
That  as  I  did  freely  fart 

With  my  glorie  and  desert,  3° 

Left  all  joy  es  to  feel  all  smart 

Ah !  no  more :  thou  break'st  my  heart. 

Dulnesse. 

WHy  do  I  languish  thus,  drooping  and  dull, 
As  if  I  were  all  earth  ? 

O  give  me  quicknesse,  that  I  may  with  mirth 
Praise  thee  brim-full! 

The  wanton  lover  in  a  curious  strain  5 

Can  praise  his  fairest  fair; 
And  with  quaint  metaphors  her  curled  hair 
Curl  o're  again. 

Thou  art  my  lovelinesse,  my  life,  my  light, 

Beautie  alone  to  me:  10 

Thy  bloudy  death  and  undeserved,  makes  thee 
Pure  red  and  white. 

When  all  perfections  as  but  one  appeare, 

That  those  thy  form  doth  show, 

The  very  dust,  where  thou  dost  tread  and  go,  15 

Makes  beauties  here. 

19  it  B  :  it,  1633-  27  clay,  B  1634-  :  clay  1633  1633*      creature,  Ed-, 

creature  B  1633-  28  resigning.'  1634-  :  resigning.  B  1633  1633* 

Dulnesse.   Not  in  W  16  heere.  B  :  here.  1633*-  :  here  j  1633 


u6  THE  CHURCH 

Where  are  my  lines  then  ?  my  approaches  ?  views  ? 

Where  are  my  window-songs  ? 
Lovers  are  still  pretending,  &  ev'n  wrongs 
Sharpen  their  Muse: 

But  I  am  lost  in  flesh,  whose  sugred  lyes 

Still  mock  me,  and  grow  bold: 
Sure  thou  didst  put  a  minde  there,  if  I  could 
Finde  where  it  lies. 

Lord,  cleare  thy  gift,  that  with  a  constant  wit 

I  may  but  look  towards  thee : 
Look  onely;  for  to  love  thee,  who  can  be, 
What  angel  fit  ? 


Love-joy. 

S  on  a  window  late  I  cast  mine  eye, 

I  saw  a  vine  drop  grapes  with  J  and  C 
Anneal'd  on  every  bunch.   One  standing  by 
Ask'd  what  it  meant.    I,  who  am  never  loth 
To  spend  my  judgement,  said,  It  seem'd  to  me 
To  be  the  bodie  and  the  letters  both 
Of  Joy  and  Charitie.   Sir,  you  have  not  miss'd, 
The  man  reply'd;  It  figures  JESUS  CHRIST. 


Providence. 

O  Sacred  Providence,  who  from  end  to  end 
Strongly  and  sweetly  movest,  shall  I  write, 
And  not  of  thee,  through  whom  my  fingers  bend 
To  hold  my  quill  ?  shall  they  not  do  thee  right  ? 

Love-joy.  Not  in  W  4-5  I,  who  .  .  .  judgement,  commas  in  B  replaced  by 

brackets  1633-  5  judgement  1633*-:  Judgement  B  1633 

Providence.  Not  in  W  ^  movest,  B  :  movest!   1633- 


THE  CHURCH  117 

Of  all  the  creatures  both  in  sea  and  land  5 

Onely  to  Man  thou  hast  made  known  thy  wayes, 
And  put  the  penne  alone  into  his  hand, 
And  made  him  Secretarie  of  thy  praise. 

Beasts  fain  would  sing;  birds  dittie  to  their  notes; 
Trees  would  be  tuning  on  their  native  lute  10 

To  thy  renown :  but  all  their  hands  and  throats 
Are  brought  to  Man,  while  they  are  lame  and  mute. 

Man  is  the  worlds  high  Priest :  he  doth  present 

The  sacrifice  for  all ;  while  they  below 

Unto  the  service  mutter  an  assent,  15 

Such  as  springs  use  that  fall,  and  windes  that  blow. 

He  that  to  praise  and  laud  thee  doth  refrain, 

Doth  not  refrain  unto  himself  alone, 

But  robs  a  thousand  who  would  praise  thee  fain, 

And  doth  commit  a  world  of  sinne  in  one.  20 

The  beasts  say,  Eat  me :  but,  if  beasts  must  teach, 
The  tongue  is  yours  to  eat,  but  mine  to  praise. 
The  trees  say,  Pull  me :  but  the  hand  you  stretch, 
Is  mine  to  write,  as  it  is  yours  to  raise. 

Wherefore,  most  sacred  Spirit,  I  here  present  25 

For  me  and  all  my  fellows  praise  to  thee : 
And  just  it  is  that  I  should  pay  the  rent, 
Because  the  benefit  accrues  to  me. 

We  all  acknowledge  both  thy  power  and  love 

To  be  exact,  transcendent,  and  divine;  30 

Who  dost  so  strongly  and  so  sweetly  move, 

While  all  things  have  their  will,  yet  none  but  thine. 

For  either  thy  command  or  thy  permission 

Lay  hands  on  all :  they  are  thy  right  and  left. 

The  first  puts  on  with  speed  and  expedition;  35 

The  other  curbs  sinnes  stealing  pace  and  theft. 

13  high-preist.  B.  33  command  no  comma  B  1634-  :  comma  1633  1633* 
33-4  The  words  command,  permission,  right,  left,  italicized  1633-  ,  but  not 
distinguished  in  B 


ii8  THE  CHURCH 

Nothing  escapes  them  both ;  all  must  appeare, 

And  be  disposed,  and  dress'd,  and  tun'd  by  thee, 

Who  sweetly  temper'st  all.    If  we  could  heare 

Thy  skill  and  art,  what  musick  would  it  be !  40 

Thou  art  in  small  things  great,  not  small  in  any : 
Thy  even  praise  can  neither  rise,  nor  fall. 
Thou  art  in  all  things  one,  in  each  thing  many : 
For  thou  art  infinite  in  one  and  all. 

Tempests  are  calm  to  thee;  they  know  thy  hand,  45 

And  hold  it  fast,  as  children  do  their  fathers, 
Which  crie  and  follow.   Thou  hast  made  poore  sand 
Check  the  proud  sea,  ev'n  when  it  swells  and  gathers. 

Thy  cupboard  serves  the  world :  the  meat  is  set, 

Where  all  may  reach  :  no  beast  but  knows  his*  feed.  50 

Birds  teach  us  hawking;  fishes  have  their  net: 

The  great  prey  on  the  lesse,  they  on  some  weed. 

Nothing  ingendred  doth  prevent  his  meat : 

Flies  have  their  table  spread,  ere  they  appeare. 

Some  creatures  have  in  winter  what  to  eat;  55 

Others  do  sleep,  and  envie  not  their  cheer. 

How  finely  dost  thou  times  and  seasons  spin, 

And  make  a  twist  checkered  with  night  and  day! 

Which  as  it  lengthens  windes,  and  windes  us  in, 

As  bouls  go  on,  but  turning  all  the  way.  60 

Each  creature  hath  a  wisdome  for  his  good. 
The  pigeons  feed  their  tender  off-spring,  crying, 
When  they  are  callow;  but  withdraw  their  food 
When  they  are  fledge,  that  need  may  teach  them  flying. 

Bees  work  for  man ;  and  yet  they  never  bruise  65 

Their  masters  flower,  but  leave  it,  having  done, 

As  fair  as  ever,  and  as  fit  to  use; 

So  both  the  flower  doth  stay,  and  hony  run. 

39  temper'st]  temperest  B  49  cupboard]  cubbord  B  (which  has  cupbord  in 

Grief,  /.  jj)  56  Others]  Other  B  64  fledge]  fledged  Willmott,  Grosart 

them  1634-78  :  th£  16 33  idjj2  (to  avoid  turning  the  line):  'em  1703-99 


THE  CHURCH  119 

Sheep  eat  the  grasse,  and  dung  the  ground  for  more : 
Trees  after  bearing  drop  their  leaves  for  soil :  70 

Springs  vent  their  streams,  and  by  expense  get  store : 
Clouds  cool  by  heat,  and  baths  by  cooling  boil. 

Who  hath  the  vertue  to  expresse  the  rare 

And  curious  vertues  both  of  herbs  and  stones? 

Is  there  an  herb  for  that?   O  that  thy  care  75 

Would  show  a  root,  that  gives  expressions! 

And  if  an  herb  hath  power,  what  have  the  starres  ? 

A  rose,  besides  his  beautie,  is  a  cure. 

Doubtlesse  our  plagues  and  plentie,  peace  and  warres 

Are  there  much  surer  then  our  art  is  sure.  80 

Thou  hast  hid  metals:  man  may  take  them  thence; 
But  at  his  perill :  when  he  digs  the  place, 
He  makes  a  grave;  as  if  the  thing  had  sense, 
And  threatned  man,  that  he  should  fill  the  space. 

Ev'n  poysons  praise  thee.   Should  a  thing  be  lost?  85 

Should  creatures  want  for  want  of  heed  their  due  ? 
Since  where  are  poysons,  antidotes  are  most : 
The  help  stands  close,  and  keeps  the  fear  in  view. 

The  sea,  which  seems  to  stop  the  traveller, 

Is  by  a  ship  the  speedier  passage  made.  9° 

The  windes,  who  think  they  rule  the  mariner, 

Are  rul'd  by  him,  and  taught  to  serve  his  trade. 

And  as  thy  house  is  full,  so  I  adore 

Thy  curious  art  in  marshalling  thy  goods. 

The  hills  with  health  abound;  the  vales  with  store;  95 

The  South  with  marble;  North  with  furres  &  woods. 

Hard  things  are  glorious;  easie  things  good  cheap. 

The  common  all  men  have ;  that  which  is  rare 

Men  therefore  seek  to  have,  and  care  to  keep. 

The  healthy  frosts  with  summer-fruits  compare.  100 

84  threatned]  threaten'd  1^09,  Pickering,  Grosart :  threatened   Wtilmott  87 

antidotes  B  1635  1641-  :  antidots  1633-4  J^J^  98  rare  B  :  rare,  1633- 


120  THE  CHURCH 

Light  without  winde  is  glasse :  warm  without  weight 
Is  wooll  and  furre :  cool  without  closenesse,  shade : 
Speed  without  pains,  a  horse:  tall  without  height, 
A  servile  hawk :  low  without  losse,  a  spade. 

All  countreys  have  enough  to  serve  their  need :  105 

If  they  seek  fine  things,  thou  dost  make  them  run 
For  their  offence;  and  then  dost  turn  their  speed 
To  be  commerce  and  trade  from  sunne  to  sunne. 

Nothing  wears  clothes,  but  Man ;  nothing  doth  need 
Buc  he  to  wear  them.   Nothing  useth  fire,  no 

But  Man  alone,  to  show  his  heav'nly  breed : 
And  onely  he  hath  fuell  in  desire. 

When  th'  earth  was  dry,  thou  mad'st  a  sea  of  wet  : 
When  that  lay  gathered,  thou  didst  broach  the  mountains : 
When  yet  some  places  could  no  moisture  get,  115 

The  windes  grew  gard'ners,  and  the  clouds  good  fountains. 

Rain,  do  not  hurt  my  flowers;  but  gently  spend 

Your  hony  drops :  presse  not  to  smell  them  here : 

When  they  are  ripe,  their  odour  will  ascend, 

And  at  your  lodging  with  their  thanks  appeare.  120 

How  harsh  are  thorns  to  pears !  and  yet  they  make 
A  better  hedge,  and  need  lesse  reparation. 
How  smooth  are  silks  compared  with  a  stake, 
Or  with  a  stone!  yet  make  no  good  foundation. 

Sometimes  thou  dost  divide  thy  gifts  to  man,  125 

Sometimes  unite.   The  Indian  nut  alone 

Is  clothing,  meat  and  trencher,  drink  and  can, 

Boat,  cable,  sail  and  needle,  all  in  one. 

Most  herbs  that  grow  in  brooks,  are  hot  and  dry. 

Cold  fruits  warm  kernells  help  against  the  winde.  130 

The  lemmons  juice  and  rinde  cure  mutually. 

The  whey  of  milk  doth  loose,  the  milk  doth  binde. 

102  furre  B  :  furres  1633-  1 14  When  B  :  Whe  1633-74  mountaines  B  : 

rnoutains  1633-5  127  Can  B  :  canne  1638-  :  kan  1633-5  130  fruits] 

fruits,  B  :  fruit's  167$,  Pickering  :  fruits'  Grosart ,  Palmer  See  note 


THE  CHURCH  121 

Thy  creatures  leap  not,  but  expresse  a  feast. 
Where  all  the  guests  sit  close,  and  nothing  wants. 
Frogs  marry  fish  and  flesh;  bats,  bird  and  beast;  135 

Sponges,  non-sense  and  sense;  mines,  th'  earth  &  plants. 

To  show  thou  art  not  bound,  as  if  thy  lot 
Were  worse  then  ours,  sometimes  thou  shiftest  hands. 
Most  things  move  th'  under-jaw;  the  Crocodile  not. 
Most  things  sleep  lying;  th'  Elephant  leans  or  stands.     140 

But  who  hath  praise  enough  ?  nay,  who  hath  any? 
None  can  expresse  thy  works,  but  he  that  knows  them  : 
And  none  can  know  thy  works,  which  are  so  many, 
And  so  complete,  but  onely  he  that  owes  them. 

All  things  that  are,  though  they  have  sev'rall  wayes,         145 
Yet  in  their  being  joyn  with  one  advise 
To  honour  thee :  and  so  I  give  thee  praise 
In  all  my  other  hymnes,  but  in  this  twice. 

Each  thing  that  is,  although  in  use  and  name 
It  go  for  one,  hath  many  wayes  in  store  150 

To  honour  thee ;  and  so  each  hymne  thy  fame 
Extolleth  many  wayes,  yet  this  one  more. 


Hope. 

I  Gave  to  Hope  a  watch  of  mine :  but  he 
An  anchor  gave  to  me. 
Then  an  old  prayer-book  I  did  present : 

And  he  an  optick  sent. 
With  that  I  gave  a  viall  full  of  tears :  5 

But  he  a  few  green  eares. 

Ah  Loyterer!  Tie  no  more,  no  more  Fie  bring: 
I  did  expect  a  ring. 

138  ours,   1633*-  :  ours  ;  B  1633  139    th'  under-jaw]    th'  vnderchaw   B 

140  leans  or  stands]  leane  or  stand  B  (<with  marks  of  erasure  at  the  end  of  the  first 
word)  141   nay,  j6jj2- :    nay  B  2633  146  advise]  advice  1634-  , 

Pickering ,  Willmott  149-52  perhaps  an  alternative  to  145-8  See  note 

Hope.   Not  in  W  6  eares.   B  1634-  :  eares  :  1633  1633* 


122  THE  CHURCH 

Sinnes  round. 

SOrrie  I  am,  my  God,  sorrie  I  am. 
That  my  offences  course  it  in  a  ring. 
My  thoughts  are  working  like  a  busie  flame, 
Untill  their  cockatrice  they  hatch  and  bring : 
And  when  they  once  have  perfected  their  draughts,        5 
My  words  take  fire  from  my  inflamed  thoughts. 

My  words  take  fire  from  my  inflamed  thoughts, 
Which  spit  it  forth  like  the  Sicilian  Hill. 
They  vent  the  wares,  and  passe  them  with  their  faults, 
And  by  their  breathing  ventilate  the  ill.  10 

But  words  suffice  not,  where  are  lewd  intentions : 
My  hands  do  joyn  to  finish  the  inventions. 

My  hands  do  joyn  to  finish  the  inventions": 

And  so  my  sinnes  ascend  three  stories  high, 

As  Babel  grew,  before  there  were  dissensions.  15 

Yet  ill  deeds  loyter  not :  for  they  supplie 

New  thoughts  of  sinning :  wherefore,  to  my  shame, 

Sorrie  I  am,  my  God,  sorrie  I  am. 

Time. 

MEeting  with  Time,  Slack  thing,  said  I, 
Thy  sithe  is  dull ;  whet  it  for  shame. 
No  marvell  Sir,  he  did  replie, 
If  it  at  length  deserve  some  blame : 

But  where  one  man  would  have  me  grinde  it,         5 
Twentie  for  one  too  sharp  do  finde  it. 

Perhaps  some  such  of  old  did  passe, 

Who  aboVe  all  things  lov'd  this  life ; 

To  whom  thy  sithe  a  hatchet  was, 

Which  now  is  but  a  pruning-knife.  10 

Christs  coming  hath  made  man  thy  debter, 
Since  by  thy  cutting  he  grows  better. 

Sinnes  round.  Not  in  W  8  Hill  B:  hill  1633-  9  faults]  fauts  B  (cf. 

Marie  Magdalene,  /.  9,  where  the  same  rhyme  occurs)  15  dissensions  B  164.1-  : 

dissentions  1633-8 

Time.   Not  in  W  \  Slack  B  1633*-  :  slack  1633 


THE  CHURCH  123 

And  in  his  blessing  thou  art  blest : 

For  where  thou  onely  wert  before 

An  executioner  at  best;  15 

Thou  art  a  gard'ner  now,  and  more. 

An  usher  to  convey  our  souls 

Beyond  the  utmost  starres  and  poles. 

And  this  is  that  makes  life  so  long, 

While  it  detains  us  from  our  God.  20 

Ev'n  pleasures  here  increase  the  wrong, 

And  length  of  dayes  lengthen  the  rod. 

Who  wants  the  place,  where  God  doth  dwell, 

Partakes  already  half  of  hell. 

Of  what  strange  length  must  that  needs  be,  25 

Which  ev'n  eternitie  excludes ! 
Thus  farre  Time  heard  me  patiently : 
Then  chafing  said,  This  man  deludes : 

What  do  I  here  before  his  doore  ? 

He  doth  not  crave  lesse  time,  but  more.  30 

Gratefulnesse. 

THou  that  hast  giv'n  so  much  to  me, 
Give  one  thing  more,  a  gratefull  heart. 
See  how  thy  beggar  works  on  thee 

By  art. 

He  makes  thy  gifts  occasion  more,  5 

And  sayes,  If  he  in  this  be  crost, 
All  thou  hast  giv'n  him  heretofore 

Is  lost. 

But  thou  didst  reckon,  when  at  first 
Thy  word  our  hearts  and  hands  did  crave,  10 

What  it  would  come  to  at  the  worst 

To  save. 

19  long  misprinted  long  1633  2*  lengthen]  lengthens  Willmott,  Grosart  29 
here]  heere  B  (which  invariably  spells  the  adverb  here  or  heere,  and  the  verb 
heare):  hear  Palmer 

Gratefulnesse.  Not  in  W  i  Thou]  O  thou  Willmott  7  giv'n  him  hereto- 

fore] giuen  heretofore  B 


i24  THE  CHURCH 

Perpetuall  knockings  at  thy  doore, 
Tears  sullying  thy  transparent  rooms, 
Gift  upon  gift,  much  would  have  more,  15 

And  comes. 

This  notwithstanding,  thou  wentst  on, 
And  didst  allow  us  all  our  noise : 
Nay,  thou  hast  made  a  sigh  and  grone 

Thy  joyes.  20 

Not  that  thou  hast  not  still  above 
Much  better  tunes,  then  grones  can  make; 
But  that  these  countrey-aires  thy  love 

Did  take. 

Wherefore  I  crie,  and  crie  again;  25 

And  in  no  quiet  canst  thou  be, 
Till  I  a  thankfull  heart  obtain 

Of  thee : 

Not  thankfull,  when  it  pleaseth  me; 
As  if  thy  blessings  had  spare  dayes  :  3° 

But  such  a  heart,  whose  pulse  may  be 

Thy  praise. 

Peace. 

SWeet  Peace,  where  dost  thou  dwell  ?  I  humbly  crave, 
Let  me  once  know. 
I  sought  thee  in  a  secret  cave, 

And  ask'd,  if  Peace  were  there. 

A  hollow  winde  did  seem  to  answer,  No :  5 

Go  seek  elsewhere. 

I  did;  and  going  did  a  rainbow  note: 

Surely,  thought  I, 
This  is  the  lace  of  Peaces  coat : 

I  will  search  out  the  matter.  xo 

But  while  I  lookt,  the  clouds  immediately 

Did  break  and  scatter. 

17  notwithstanding  B  1638-  :  not  withstanding  1633-5  19  Nay,  1633*-  : 

Nay  B  1633 

Peace.  Not  in  W  Indentation  of  4th  hne  in  B  not  adopted  for  fir  si  4  stanxas  till  1674 


THE  CHURCH  125 

Then  went  I  to  a  garden,  and  did  spy 

A  gallant  flower. 
The  Crown  Imperiall:  Sure,  said  I,  15 

Peace  at  the  root  must  dwell. 
But  when  I  digg'd,  I  saw  a  worm  devoure 

What  show'd  so  well. 

At  length  I  met  a  rev'rend  good  old  man, 

Whom  when  for  Peace  20 

I  did  demand,  he  thus  began : 
There  was  a  Prince  of  old 
At  Salem  dwelt,  who  liv'd  with  good  increase 

Of  flock  and  fold. 

He  sweetly  liv'd;  yet  sweetnesse  did  not  save  25 

His  life  from  foes. 
But  after  death  out  of  his  grave 

There  sprang  twelve  stalks  of  wheat : 
Which  many  wondring  at,  got  some  of  those 

To  plant  and  set.  30 

It  prospered  strangely,  and  did  soon  disperse 

Through  all  the  earth : 
For  they  that  taste  it  do  rehearse, 

That  vertue  lies  therein, 

A  secret  vertue  bringing  peace  and  mirth  35 

By  flight  of  sinne. 

Take  of  this  grain,  which  in  my  garden  grows, 

And  grows  for  you; 
Make  bread  of  it :  and  that  repose 

And  peace,  which  ev'ry  where  40 

With  so  much  earnestnesse  you  do  pursue, 

Is  onely  there. 

15  Crowne  B  :  Crown  170 j-  :  crown   1633-78  21  demand,  i6j32-  : 

demand  ;  B  1633  34  vertue  lies]  vertues  lie  1678-17^  40  peace,  B 

1634-  :  peace  1633  1633*  41  pursue,  B,  some  dated  and  undated  copies  of 

i&33>  i(>332  '  imperfectly  printed  as  pursu  ^without  comma)  in  some  dated  and 
undated  copies  of  1633 


126  THE  CHURCH 

Confession. 


OWhat  a  cunning  guest 
" 


^^    Is  this  same  grief!  within  my  heart  I  made 

Closets ;  and  in  them  many  a  chest ; 

And,  like  a  master  in  my  trade, 

In  those  chests,  boxes ;  in  each  box,  a  till :  5 

Yet  grief  knows  all,  and  enters  when  he  will. 

No  scrue,  no  piercer  can 
Into  a  piece  of  timber  work  and  winde, 

As  Gods  afflictions  into  man, 

When  he  a  torture  hath  designed.  10 

They  are  too  subtill  for  the  subt'llest  hearts ; 
And  fall,  like  rheumes,  upon  the  tendrest  parts. 

We  are  the  earth;  and  they, 
Like  moles  within  us,  heave,  and  cast  about : 

And  till  they  foot  and  clutch  their  prey,  15 

They  never  cool,  much  lesse  give  out. 
No  smith  can  make  such  locks  but  they  have  keyes : 
Closets  are  halls  to  them;  and  hearts,  high-wayes. 

Onely  an  open  breast 

Doth  shut  them  out,  so  that  they  cannot  enter;  20 

Or,  if  they  enter,  cannot  rest, 
But  quickly  seek  some  new  adventure. 
Smooth  open  hearts  no  fastning  have;  but  fiction 
Doth  give  a  hold  and  handle  to  affliction. 

Wherefore  my  faults  and  sinnes,  25 

Lord,  I  acknowledge ;  take  thy  plagues  away  : 

For  since  confession  pardon  winnes, 

I  challenge  here  the  brightest  day, 
The  clearest  diamond :  let  them  do  their  best, 
They  shall  be  thick  and.cloudie  to  my  breast.  30 

Confession.  Not  in  W         4  And,  B  1634-  :  And  1633  1633*          17  locks 
1633*-  i  locks,  B  1633 


THE  CHURCH  127 

Giddinesse. 

OH,  what  a  thing  is  man!  how  farre  from  power, 
From  setled  peace  and  rest! 
He  is  some  twentie  sev'rall  men  at  least 
Each  sev'rall  houre. 

One  while  he  counts  of  heav'n,  as  of  his  treasure :  5 

But  then  a  thought  creeps  in. 
And  calls  him  coward,  who  for  fear  of  sinne 

Will  lose  a  pleasure. 

Now  he  will  fight  it  out,  and  to  the  warres ; 

Now  eat  his  bread  in  peace,  10 

And  snudge  in  quiet:  now  he  scorns  increase; 

Now  all  day  spares. 

He  builds  a  house,  which  quickly  down  must  go, 

As  if  a  whirlwinde  blew 
And  crusht  the  building:  and  it's  partly  true,  15 

His  minde  is  so. 

O  what  a  sight  were  Man,  if  his  attires 

Did  alter  with  his  minde; 
And  like  a  Dolphins  skinne,  his  clothes  combined 

With  his  desires !  20 

Surely  if  each  one  saw  anothers  heart, 

There  would  be  no  commerce, 
No  sale  or  bargain  passe :  all  would  disperse, 

And  live  apart. 

Lord,  mend  or  rather  make  us :  one  creation  25 

Will  not  suffice  our  turn : 
Except  thou  make  us  dayly,  we  shall  spurn 

Our  own  salvation. 

Giddinesse.  Not  in  W  13  a]  an  1634-67  15  it  V]  'tis  Pickering 


128  THE  CHURCH 

The  Bunch  of  Grapes. 

JOy,  I  did  lock  thee  up :  but  some  bad  man 
Hath  let  thee  out  again : 
And  now,  me  thinks,  I  am  where  I  began 

Sev'n  yeares  ago :  one  vogue  and  vein, 
One  aire  of  thoughts  usurps  my  brain.  5 

I  did  towards  Canaan  draw;  but  now  I  am 
Brought  back  to  the  Red  sea,  the  sea  of  shame. 

For  as  the  Jews  of  old  by  Gods  command 

Travelled,  and  saw  no  town ; 
So  now  each  Christian  hath  his  journeys  spann'd :          10 

Their  storie  pennes  and  sets  us  down. 

A  single  deed  is  small  renown. 
Gods  works  are  wide,  and  let  in  future  times; 
His  ancient  justice  overflows  our  crimes. 

Then  have  we  too  our  guardian  fires  and  clouds;  15 

Our  Scripture-dew  drops  fast : 
We  have  our  sands  and  serpents,  tents  and  shrowds; 

Alas!  our  murmurings  come  not  last. 

But  where's  the  cluster  ?  where's  the  taste 
Of  mine  inheritance  ?  Lord,  if  I  musf  borrow,  20 

Let  me  as  well  take  up  their  joy,  as  sorrow. 

But  can  he  want  the  grape,  who  hath  the  wine  ? 
I  have  their  fruit  and  more. 

Blessed  be  God,  who  prospered  Noahs  vine, 

And  made  it  bring  forth  grapes  good  store.  25 
But  much  more  him  I  must  adore, 

Who  of  the  Laws  sowre  juice  sweet  wine  did  make, 

Ev'n  God  himself  being  pressed  for  my  sake. 

The  Bunch  of  Grapes.  Not  in  W  Title  :  initial  capitals  in  B  and  in  *The  titles 

of  the  severall  poems'  in  1633,  but  not  in  the  heading  of  the  poem  in  1633  6  to- 

wards B  1641-1799  (except  1667):  toward  1633-8  (a  form  not  found  elsewhere  in 
l633  j  a*d  no*  a*  all  *n  B)  9  town  ;  Jr6jj2-  :  colon  B  1633  13  works] 

words  conj.  Hall  1 5  too]  to  L  18  not  last]  not  at  last  B  (a  slip)  22 

wine]  vine  B  (probably  a  slip  :  cf.  1. 24)  27  Laws  B 1633*-  :  laws  1633  28 

himselfe  B  :  himself,  1633- 


THE  CHURCH  129 

Love  unknown. 

DEare  Friend,  sit  down,  the  tale  is  long  and  sad : 
And  in  my  faintings  I  presume  your  love 
Will  more  complie  then  help.   A  Lord  I  had, 
And  have,  of  whom  some  grounds,  which  may  improve, 
I  hold  for  two  lives,  and  both  lives  in  me.  5 

To  him  I  brought  a  dish  of  fruit  one  day, 
And  in  the  middle  plac'd  my  heart.   But  he 

(I  sigh  to  say) 

Lookt  on  a  servant,  who  did  know  his  eye 
Better  then  you  know  me,  or  (which  is  one)  10 

Then  I  my  self.   The  servant  instantly 
Quitting  the  fruit,  seiz'd  on  my  heart  alone, 
And  threw  it  in  a  font,  wherein  did  fall 
A  stream  of  bloud,  which  issu'd  from  the  side 
Of  a  great  rock:  I  well  remember  all,  15 

And  have  good  cause :  there  it  was  dipt  and  dy'd, 
And  washt,  and  wrung :  the  very  wringing  yet 
Enforceth  tears.   Your  heart  wasfoul,  I  fear. 
Indeed  'tis  true.    I  did  and  do  commit 

Many  a  fault  more  then  my  lease  will  bear;  20 

Yet  still  askt  pardon,  and  was  not  deni'd. 
But  you  shall  heare.   After  my  heart  was  well, 
And  clean  and  fair,  as  I  one  even-tide 

(I  sigh  to  tell) 

Walkt  by  my  self  abroad,  I  saw  a  large  25 

And  spacious  fornace  flaming,  and  thereon 
A  boyling  caldron,  round  about  whose  verge 
Was  in  great  letters  set  AFFLICTION. 
The  greatnesse  shew'd  the  owner.   So  I  went 
To  fetch  a  sacrifice  out  of  my  fold,  30 

Thinking  with  that,  which  I  did  thus  present, 
To  warm  his  love,  which  I  did  fear  grew  cold. 
But  as  my  heart  did  tender  it,  the  man, 

Love  unknown.  Not  in  W  2  love  x6jj2-  :  loue  B  1633  3  complie 

1634-  :  comma  B  1633  1633*  4  grounds,  B:  grounds  1633-  5  and 

misprinted  aud  16 33  9  servant  B  1633*-  :  seruant  1633  (but  servant  /.  jj) 

10  know]  knew  1674-1^99  16  dy'd  1674-1799:  dyed  B:  di'd  1633-67 

26  fornace  B  16331  furnace  1633*-  33  man,  B:  man  1633- 

917.15  K 


i3o  THE  CHURCH 

Who  was  to  take  it  from  me,  slipt  his  hand, 

And  threw  my  heart  into  the  scalding  pan;  35 

My  heart,  that  brought  it  (do  you  understand  ?) 

The  offerers  heart.    Tour  heart  was  hard,  I  fear. 

Indeed  it's  true.   I  found  a  callous  matter 

Began  to  spread  and  to  expatiate  there : 

But  with  a  richer  drug  then  scalding  water  40 

I  bath'd  it  often,  ev'n  with  holy  bloud, 

Which  at  a  board,  while  many  drunk  bare  wine, 

A  friend  did  steal  into  my  cup  for  good, 

Ev'n  taken  inwardly,  and  most  divine 

To  supple  hardnesses.  But  at  the  length  45 

Out  of  the  caldron  getting,  soon  I  fled 

Unto  my  house,  where  to  repair  the  strength 

Which  I  had  lost,  I  hasted  to  my  bed. 

But  when  I  thought  to  sleep  out  all  these  faults 

(I  sigh  to  speak)  50 

I  found  that  some  had  stufFd  the  bed  with  thoughts, 
I  would  say  thorns.  Deare,  could  my  heart  not  break, 
When  with  my  pleasures  ev'n  my  rest  was  gone  ? 
Full  well  I  understood,  who  had  been  there : 
For  I  had  giv'n  the  key  to  none,  but  one :  55 

It  must  be  he.    Tour  heart  was  dull>  I  fear. 
Indeed  a  slack  and  sleepie  state  of  minde 
Did  oft  possesse  me,  so  that  when  I  pray'd, 
Though  my  lips  went,  my  heart  did  stay  behinde. 
But  all  my  scores  were  by  another  paid,  60 

Who  took  the  debt  upon  him.   Truly,  Friend, 
For  ought  I  heare,  your  Master  shows  to  you 
More  favour  then  you  wot  of.  Mark  the  end. 
The  Font  did  onely,  what  was  old,  renew : 
The  Caldron  suppled,  what  was  grown  too  hard:  65 

The  Thorns  did  quicken,  what  was  grown  too  dull: 
All  did  but  strive  to  mend,  what  you  had  marred. 
Wherefore  be  cheer 'd,  and  praise  him  to  the  full 

36  understand?]  question-mart  absent  from  B  and  from  the  Bodleian  copy  of  th* 
undated  1633,  but  found  in  other  dated  and  undated  copies  of  1633  38  it's  J?; 

'tis  1633-  (cf.  1.  19)  40  drug  1633*1  drug,  B  1633        water  16341  water, 

B   1633    1633*  42    drunk]    drank    1*09,    Pickring,    Willmott,    Grosart 

65  too]  to  B  (but  too  in  next  line) 


THE  CHURCH  131 

Each  day,  each  houre,  each  moment  of  the  week. 

Who  fain  would  have  you  be  new,  tender ',  quick.  70 


H 


Mans  medley. 

'  Bark,  how  the  birds  do  sing, 

And  woods  do  ring. 
All  creatures  have  their  joy:  and  man  hath  his. 
Yet  if  we  rightly  measure, 

Mans  joy  and  pleasure  5 

Rather  hereafter,  then  in  present,  is. 

To  this  life  things  of  sense 

Make  their  pretence  : 
In  th'  other  Angels  have  a  right  by  birth : 

Man  ties  them  both  alone,  10 

And  makes  them  one, 
With  th'  one  hand  touching  heav'n,  with  th'  other  earth. 

In  soul  he  mounts  and  flies, 

Tn  flesh  he  dies, 

He  wears  a  stuffe  whose  thread  is  course  and  round,         15 
But  trimm'd  with  curious  lace, 
And  should  take  place 
After  the  trimming,  not  the  stuffe  and  ground. 

Not  that  he  may  not  here 

Taste  of  the  cheer,  20 

But  as  birds  drink,  and  straight  lift  up  their  head, 
So  he  must  sip  and  think 
Of  better  drink 
He  may  attain  to,  after  he  is  dead. 

But  as  his  joyes  are  double ;  25 

So  is  his  trouble. 

He  hath  two  winters,  other  things  but  one : 
Both  frosts  and  thoughts  do  nip, 

And  bite  his  lip; 
And  he  of  all  things  fears  two  deaths  alone.  30 

70  be  1633*-  :  be,  B:  be,  1633 

Mans  medley.    Not  in  W  19  Not  that  1641-    :  Not,  that  B  1633-8 

22  he  must  B  :  must  he  1633- 


I32  THE  CHURCH 

Yet  ev'n  the  greatest  griefs 

May  be  reliefs, 

Could  he  but  take  them  right,  and  in  their  wayes. 
Happie  is  he,  whose  heart 

Hath  found  the  art  35 

To  turn  his  double  pains  to  double  praise. 


The  Storm. 

IF  as  the  windes  and  waters  here  below 
Do  flie  and  flow, 
My  sighs  and  tears  as  busie  were  above; 

Sure  they  would  move 

And  much  affect  thee,  as  tempestuous  times  5 

Amaze  poore  mortals,  and  object  their  criities. 

Starres  have  their  storms,  ev'n  in  a  high  degree, 

As  well  as  we. 
A  throbbing  conscience  spurred  by  remorse 

Hath  a  strange  force :  10 

It  quits  the  earth,  and  mounting  more  and  more 
Dares  to  assault  thee,  and  besiege  thy  doore. 

There  it  stands  knocking,  to  thy  musicks  wrong, 

And  drowns  the  song. 

Glorie  and  honour  are  set  by,  till  it  15 

An  answer  get. 

Poets  have  wrong'd  poore  storms:  such  dayes  are  best; 

They  purge  the  aire  without,  within  the  breast. 


Paradise. 

IBlesse  thee,  Lord,  because  I  GROW 
Among  thy  trees,  which  in  a  ROW 
To   thee   both  fruit  and   order    ow. 

The  Storm.  Not  m  W  6  Amaze]  Amuse  B  See  note  1 1  &  more  B:  and 

more,  1633-  15  by,  B:  by  1633- 

Paradise.  Not  in  W 


THE  CHURCH  133 

What  open  force,  or  hidden  CHARM 

Can  blast  my  fruit,  or  bring  me  HARM,  5 

While    the    inclosure    is    thine    ARM? 

Inclose  me  still  for  fear  I  START. 
Be  to  me  rather  sharp  and  TART, 
Then  let  me  want  thy  hand  &  ART. 

When  thou  dost  greater  judgements  SPARE,  10 

And  with  thy  knife  but  prune  and  PARE, 
Ev'n    fruitfull    trees    more    fruitfull    ARE. 

Such  sharpnes  shows  the  sweetest  F  R  E  N  D  : 
Such  cuttings  rather  heal  then  REND: 
And  such  beginnings  touch  their  END.  15 


The  Method. 

)Oore  heart,  lament. 
For  since  thy  God  refuseth  still, 
There  is  some  rub,  some  discontent, 
Which  cools  his  will. 

Thy  Father  could  5 

Quickly  effect,  what  thou  dost  move; 
For  he  is  Power \  and  sure  he  would; 

For  he  is  Love. 

Go  search  this  thing, 

Tumble  thy  breast,  and  turn  thy  book.  10 

If  thou  hadst  lost  a  glove  or  ring, 

Wouldst  thou  not  look  ? 

What  do  I  see 

Written  above  there?  Yesterday  15 

I  did  behave  me  carelesly^ 

When  I  did  fray. 

13  FREND]  Freind  corr.  to  Frend  B  (probably  to  secure  symmetry) 

The  Method.   Not  in  W  5-8  B  distinguishes  (i.e.  for  italicizing)  Powre  and 

Louc,  but  not  could  and  would,  which  are  italicized  7633- 


I34  THE  CHURCH 

And  should  Gods  eare 
To  such  indifferents  chained  be, 
Who  do  not  their  own  motions  heare  ? 

Is  God  lesse  free  ?  20 

But  stay!  what's  there? 
La te  when  I  would  have  something  done^ 
I  had  a  motion  to  jorbear^ 

Tet  I  went  on. 

And  should  Gods  eare,  25 

Which  needs  not  man,  be  ty'd  to  those 
Who  heare  not  him,  but  quickly  heare 

His  utter  foes  ? 

> 
Then  once  more  pray : 

Down  with  thy  knees,  up  with  thy  voice.  3° 

Seek  pardon  first,  and  God  will  say, 
Glad  heart  rejoyce. 


Divinitie. 

AS  men,  for  fear  the  starres  should  sleep  and  nod, 
jfjL  And  trip  at  night,  have  spheres  supplied ; 
As  if  a  starre  were  duller  then  a  clod, 

Which  knows  his  way  without  a  guide : 

Just  so  the  other  heav'n  they  also  serve,  5 

Divinities  transcendent  skie : 
Which  with  the  edge  of  wit  they  cut  and  carve. 

Reason  triumphs,  and  faith  lies  by. 

Could  not  that  Wisdome,  which  first  broacht  the  wine, 
Have  thicken'd  it  with  definitions  ?  10 

And  jagg'd  his  seamlesse  coat,  had  that  been  fine, 
With  curious  questions  and  divisions  ? 

Divinitie.  Not  in  W  9  Wisdome  cap.  from  B 


THE  CHURCH  135 

But  all  the  doctrine,  which  he  taught  and  gave, 

Was  cleare  as  heav'n,  from  whence  it  came. 

At  least  those  beams  of  truth,  which  onely  save,  15 

Surpasse  in  brightnesse  any  flame. 

Love  Gody  and  love  your  neighbour.   Watch  and  fray. 

Do  as  ye  would  be  done  unto. 
O  dark  instructions;  ev'n  as  dark  as  day! 

Who  can  these  Gordian  knots  undo  ?  20 

But  he  doth  bid  us  take  his  bloud  for  wine. 

Bid  what  he  please;  yet  I  am  sure, 
To  take  and  taste  what  he  doth  there  designe, 

Is  all  that  saves,  and  not  obscure. 

Then  burn  thy  Epicycles,  foolish  man;  25 

Break  all  thy  spheres,  and  save  thy  head. 

Faith  needs  no  staflfe  of  flesh,  but  stoutly  can 
To  heav'n  alone  both  go,  and  leade. 


Ephes.  4.  $0. 

Grieve  not  the  Holy  Spirit,  &c. 

Nd  art  thou  grieved,  sweet  and  sacred  Dove, 
When  I  am  sowre, 
And  crosse  thy  love  ? 
Grieved  for  me  ?  the  God  of  strength  and  power 

Griev'd  for  a  worm,  which  when  I  tread,          5 
I  passe  away  and  leave  it  dead  ? 

Then  weep  mine  eyes,  the  God  of  love  doth  grieve : 
Weep  foolish  heart, 
And  weeping  live : 

For  death  is  drie  as  dust.  Yet  if  ye  part,  10 

End  as  the  night,  whose  sable  hue 
Your  sinnes  expresse;  melt  into  dew. 

19  ev'n  as]  Grosart  omits  as 

Grieve  not  &c.  This  poem  is  not  in  W          5  Griev'd]  misprinted  Grieved  Pickering 
6  dead?]  dead.  B 


136  THE  CHURCH 

When  sawcie  mirth  shall  knock  or  call  at  doore, 
Cry  out,  Get  hence, 

Or  cry  no  more.  '5 

Almightie  God  doth  grieve,  he  puts  on  sense : 
I  sinne  not  to  my  grief  alone, 
But  to  my  Gods  too ;  he  doth  grone. 

Oh  take  thy  lute,  and  tune  it  to  a  strain, 

Which  may  with  thee  20 

All  day  complain. 
There  can  no  discord  but  in  ceasing  be. 

Marbles  can  weep ;  and  surely  strings 
More  bowels  have,  then  such  hard  things. 

Lord,  I  adjudge  my  self  to  tears  and  grief,  25 

Ev'n  endlesse  tears 
Without  relief. 

If  a  cleare  spring  for  me  no  time  forbears, 
But  runnes,  although  I  be  not  drie; 
I  am  no  Crystal!,  what  shall  I  ?  3° 

Yet  if  I  wail  not  still,  since  still  to  wail 
Nature  denies; 
And  flesh  would  fail, 
If  my  deserts  were  masters  of  mine  eyes : 

Lord,  pardon,  for  thy  Sonne  makes  good         35 
My  want  of  tears  with  store  of  bloud. 

The  Familie. 

WHat  doth  this  noise  of  thoughts  within  my  heart, 
As  if  they  had  a  part? 

What  do  these  loud  complaints  and  puling  fears, 
As  if  there  were  no  rule  or  eares  ? 

But,  Lord,  the  house  and  familie  are  thine,  5 

Though  some  of  them  repine. 
Turn  out  these  wranglers,  which  defile  thy  seat : 
For  where  thou  dwellest  all  is  neat. 

35  Sonne  B  1634-  :  sonne  1633  1633* 

The  Familie.  Not  in  W  i  heart,  1635-  :  no  comma  B 1633-4  3  pulling 

corr.  by  erasure  to  puling  B:  pulling  1633-   See  note 


THE  CHURCH  137 

First  Peace  and  Silence  all  disputes  controll, 

Then  Order  plaies  the  soul;  10 

And  giving  all  things  their  set  forms  and  houres, 

Makes  of  wilde  woods  sweet  walks  and  bowres. 

Humble  Obedience  neare  the  doore  doth  stand, 

Expecting  a  command : 

Then  whom  in  waiting  nothing  seems  more  slow,          15 
Nothing  more  quick  when  she  doth  go. 

Joyes  oft  are  there,  and  griefs  as  oft  as  joyes; 

But  griefs  without  a  noise : 
Yet  speak  they  louder  then  distempered  fears. 

What  is  so  shrill  as  silent  tears  ?  20 

This  is  thy  house,  with  these  it  doth  abound : 
And  where  these  are  not  found. 
Perhaps  thou  com'st  sometimes,  and  for  a  day; 
But  not  to  make  a  constant  stay. 


The  Size. 

^Ontent  thee,  greedie  heart. 

Modest  and  moderate  joyes  to  those,  that  have 
Title  to  more  hereafter  when  they  part, 

Are  passing  brave. 

Let  th'  upper  springs  into  the  low  5 

Descend  and  fall,  and  thou  dost  flow. 

What  though  some  have  a  fraught 
Of  cloves  and  nutmegs,  and  in  cinamon  sail ; 
If  thou  hast  wherewithall  to  spice  a  draught, 

When  griefs  prevail;  10 

And  for  the  future  time  art  heir 
To  th'  Isle  of  spices,  is 't  not  fair  ? 

19  louder  16 33*-  :  comma  B  1633 

The  Size.  Not  in  W          5  springs]  Palmer  misreads  B  as  strings  12  spices, 

is't  1633*-  :  spices.  Is't  B  :  spices?    Is't  1633 


138  THE  CHURCH 

To  be  in  both  worlds  full 
Is  more  then  God  was,  who  was  hungrie  here. 
Wouldst  thou  his  laws  of  fasting  disanull  ?  '5 

Enact  good  cheer  ? 
Lay  out  thy  joy,  yet  hope  to  save  it  ? 
Wouldst  thou  both  eat  thy  cake,  and  have  it? 

Great  joyes  are  all  at  once; 

But  little  do  reserve  themselves  for  more :  *o 

Those  have  their  hopes;  these  what  they  have  renounce, 

And  live  on  score : 

Those  are  at  home;  these  journey  still, 
And  meet  the  rest  on  Sions  hill. 

Thy  Saviour  sentenced  joy,  *5 

And  in  the  flesh  condemned  it  as  unfit, 
At  least  in  lump :  for  such  doth  oft  destroy;    ^ 

Whereas  a  bit 

Doth  tice  us  on  to  hopes  of  more, 
And  for  the  present  health  restore.  3° 

A  Christians  state  and  case 
Is  not  a  corpulent,  but  a  thinne  and  spare, 
Yet  active  strength :  whose  long  and  bonie  face 

Content  and  care 

Do  seem  to  equally  divide,  35 

Like  a  pretender,  not  a  bride. 

Wherefore  sit  down,  good  heart; 

Grasp  not  at  much,  for  fear  thou  loses t  all. 

If  comforts  fell  according  to  desert, 

They  would  great  frosts  and  snows  destroy :  40 

For  we  should  count,  Since  the  last  joy. 

Then  close  again  the  seam, 
Which  thou  hast  open'd :  do  not  spread  thy  robe 
In  hope  of  great  things.   Call  to  minde  thy  dream, 

An  earthly  globe,  45 

On  whose  meridian  was  engraven, 
These  seas  are  tears,  and  heav'n  the  haven. 

1 6  Enact]  Exact  B  See  note  39  The  metre  requires  another  line,  oftovofeet, 

but  there  is  no  indication  of  a  gap  in  B:  At  all  times  fall  conj.  Grosart:  Did  always  fall 
conj.  E.  Rhys  :  As  waters  fall  conj.  Hall 


THE  CHURCH  139 

Artillerie. 

S  I  one  ev'ning  sat  before  my  cell, 

Me  thoughts  a  starre  did  shoot  into  my  lap. 
I  rose,  and  shook  my  clothes,  as  knowing  well, 
That  from  small  fires  comes  oft  no  small  mishap. 

When  suddenly  I  heard  one  say,  5 

Do  as  thou  uses?,  disobey, 

Exf  ell  good  motions  from  thy  breast^ 
Which  have  the  face  of  fire  ^  but  end  in  rest. 

I,  who  had  heard  of  musick  in  the  spheres, 
But  not  of  speech  in  starres,  began  to  muse :  10 

But  turning  to  my  God,  whose  ministers 
The  starres  and  all  things  are;  If  I  refuse, 
Dread  Lord,  said  I,  so  oft  my  good; 
Then  I  refuse  not  ev'n  with  bloud 
To  wash  away  my  stubborn  thought:  15 

For  I  will  do  or  suffer  what  I  ought. 

But  I  have  also  starres  and  shooters  too, 
Born  where  thy  servants  both  artilleries  use. 
My  tears  and  prayers  night  and  day  do  wooe, 
And  work  up  to  thee ;  yet  thou  dost  refuse.  20 

Not  but  I  am  (I  must  say  still) 
Much  more  oblig'd  to  do  thy  will, 
Then  thou  to  grant  mine :  but  because 
Thy  promise  now  hath  ev'n  set  thee  thy  laws. 

Then  we  are  shooters  both,  and  thou  dost  deigne     25 
To  enter  combate  with  us,  and  contest 
With  thine  own  clay.  But  I  would  parley  fain : 
Shunne  not  my  arrows,  and  behold  my  breast. 

Yet  if  thou  shunnest,  I  am  thine : 

I  must  be  so,  if  I  am  mine.  30 

There  is  no  articling  with  thee : 
I  am  but  finite,  yet  thine  infinitely. 

Artillerie.   Not  in  W  ^  Me  thoughts]  Methought  (or  Me  thought)  1799 

1809,  Pickering,  Willmott,  Grosart  (cf.  The  Collar,  /.  35)  16  doe  B:  do,  16 3 3- 

21  Not  1634-  '•  Not,  B  1633  2633* 


i4o  THE  CHURCH 

Church-rents  and  schismes. 

BRave  rose,  (alas !)  where  art  thou  ?  in  the  chair 
Where  thou  didst  lately  so  triumph  and  shine 
A  worm  doth  sit,  whose  many  feet  and  hair 
Are  the  more  foul,  the  more  thou  wert  divine. 
This,  this  hath  done  it,  this  did  bite  the  root  5 

And  bottome  of  the  leaves :  which  when  the  winde 
Did  once  perceive,  it  blew  them  under  foot, 
Where  rude  unhallow'd  steps  do  crush  and  grinde 
Their  beauteous  glories.   Onely  shreds  of  thee, 
And  those  all  bitten,  in  thy  chair  I  see.  10 

Why  doth  my  Mother  blush  ?  is  she  the  rose, 

And  shows  it  so?  Indeed  Christs  precious^bloud 

Gave  you  a  colour  once ;  which  when  your  foes 

Thought  to  let  out,  the  bleeding  did  you  good, 

And  made  you  look  much  fresher  then  before.  15 

But  when  debates  and  fretting  jealousies 

Did  worm  and  work  within  you  more  and  more, 

Your  colour  vaded,  and  calamities 

Turned  your  ruddie  into  pale  and  bleak: 

Your  health  and  beautie  both  began  to  break.       20 

Then  did  your  sev'rall  parts  unloose  and  start : 
Which  when  your  neighbours  saw,  like  a  north-winde 
They  rushed  in,  and  cast  them  in  the  dirt 
Where  Pagans  tread.   O  Mother  deare  and  kinde, 
Where  shall  I  get  me  eyes  enough  to  weep,  25 

As  many  eyes  as  starres  ?  since  it  is  night, 
And  much  of  Asia  and  Europe  fast  asleep, 
And  ev'n  all  Africk;  would  at  least  I  might 

With  these  two  poore  ones  lick  up  all  the  dew, 
Which  falls  by  night,  and  poure  it  out  for  you !     30 

Church -rents  and  schismes.  Not  in  W        Title  in  B:  Church-rents  or  schismes 
(similarly  in  the  table  of  contents  in  B)  i  chair]  place  B  See  note  ^  shine 

B:  shine,  1633-  7  them]  thee  B  9  glories.   Onely]  glories  onely  B 

10  bitten,  in]  sitten  in  B  See  note  18  vaded  B:  faded  1633-    See  note  22 

north-winde  no  comma  B  1634-  :  comma  1633  1633* 


THE  CHURCH  141 

Justice  (n). 

ODreadfull  Justice,  what  a  fright  and  terrour 
Wast  them  of  old, 
When  sinne  and  errour 
Did  show  and  shape  thy  looks  to  me, 
And  through  their  glasse  discolour  thee !    5 
He  that  did  but  look  up,  was  proud  and  bold. 

The  dishes  of  thy  ballance  seem'd  to  gape, 

Like  two  great  pits ; 
The  beam  and  scape 

Did  like  some  torturing  engine  show;        10 
Thy  hand  above  did  burn  and  glow, 
Danting  the  stoutest  hearts,  the  proudest  wits. 

But  now  that  Christs  pure  vail  presents  the  sight, 

I  see  no  fears : 

Thy  hand  is  white,  15 

Thy  scales  like  buckets,  which  attend 
And  interchangeably  descend, 
Lifting  to  heaven  from  this  well  of  tears. 

For  where  before  thou  still  didst  call  on  me, 

Now  I  still  touch  20 

And  harp  on  thee. 

Gods  promises  have  made  thee  mine; 
Why  should  I  justice  now  decline  ? 
Against  me  there  is  none,  but  for  me  much. 


I 


The  Pilgrimage. 


Travelled  on,  seeing  the  hill,  where  lay 

My  expectation. 
A  long  it  was  and  weary  way. 
The  gloomy  cave  of  Desperation 

Justice  (II).  Not  in  W  Numbering  Ed  10  torturing  B:  tort'ring  1633-41 

1667-1809  (except  1799):  tottering  (tot'tring,  tott'ring)  7656  1660  1799,  Pickering, 
Willmott  13  presents  the  sight]  prevents  that  sight  conj.  Hall  16  attend] 

ascend  conj.  Hall  See  note  22  have]  misprinted  hath  Willmott,  Grosart 

The  Pilgrimage.  Not  in  W 


I42  THE  CHURCH 

I  left  on  th*  one,  and  on  the  other  side  5 

The  rock  of  Pride. 

And  so  I  came  to  Fancies  medow  strow'd 

With  many  a  flower : 
Fain  would  I  here  have  made  abode, 
But  I  was  quicken'd  by  my  houre.  10 

So  to  Cares  cops  I  came,  and  there  got  through 

With  much  ado. 

That  led  me  to  the  wilde  of  Passion,  which 

Some  call  the  wold; 

A  wasted  place,  but  sometimes  rich.  15 

Here  I  was  robb'd  of  all  my  gold, 
Save  one  good  Angell,  which  a  friend  had  ti'd 

Close  to  my  side.  * 

At  length  I  got  unto  the  gladsome  hill, 

Where  lay  my  hope,  20 

Where  lay  my  heart;  and  climbing  still, 
When  I  had  gain'd  the  brow  and  top, 
A  lake  of  brackish  waters  on  the  ground 

Was  all  I  found. 

With  that  abash'd  and  struck  with  many  a  sting       25 

Of  swarming  fears, 
I  fell,  and  cry'd,  Alas  my  King! 
Can  both  the  way  and  end  be  tears  ? 
Yet  taking  heart  I  rose,  and  then  perceiv'd 

I  was  deceiv'd :  30 

My  hill  was  further :  so  I  flung  away, 

Yet  heard  a  crie 

Just  as  I  went,  None  goes  that  way 
And  lives:  If  that  be  all,  said  I, 
After  so  fold  a  journey  death  is  fair,  35 

And  but  a  chair. 

7  Fancies  B:  phandes  1633-41  Phantiet  1635-  n  Caret  B  163$-  :    caret 

Z&33-4  U  Paawon  B  16,35-  :  pattion  1633-4  *4  wold]  would  B: 

world  1656  167^-1799  27  King!  1633*-  :  King,  B:  Kingj  16 33 


THE  CHURCH  143 

The  Holdfast. 

IThreatned  to  observe  the  strict  decree 
Of  my  deare  God  with  all  my  power  &  might. 
But  I  was  told  by  one,  it  could  not  be; 

Yet  I  might  trust  in  God  to  be  my  light. 

Then  will  I  trust,  said  I,  in  him  alone.  5 

Nay,  ev'n  to  trust  in  him,  was  also  his : 
We  must  confesse  that  nothing  is  our  own. 

Then  I  confesse  th,at  he  my  succour  is : 

But  to  have  nought  is  ours,  not  to  confesse 

That  we  have  nought.   I  stood  amaz'u  <tt  this,       xo 
Much  troubled,  till  I  heard  a  friend  expresse, 

That  all  things  were  more  ours  by  being  his. 
What  Adam  had,  and  forfeited  for  all, 
Christ  keepeth  now,  who  cannot  fail  or  fall. 


D( 


Complaining. 

not  beguile  my  heart, 

Because  thou  art 
My  power  and  wisdome.  Put  me  not  to  shame, 

Because  I  am 
Thy  clay  that  weeps,  thy  dust  that  calls.         5 

Thou  art  the  Lord  of  glorie; 

The  deed  and  storie 
Are  both  thy  due :  but  I  a  silly  flie, 

That  live  or  die 
According  as  the  weather  falls.  10 

Art  thou  all  justice,  Lord? 

Shows  not  thy  word 

More  attributes  ?  Am  I  all  throat  or  eye, 

To  weep  or  crie? 
Have  I  no  parts  but  those  of  grief?  15 

The  Holdfast.  Not  in  W  i  Threatned]  threaten'd  1^09,  Piclermg:  threatened 
Willmott,  Grosart  strict]  sweet  1678-1799  7  confesse  1633*-  :  confesse, 

81633 

Complaining.  Not  m  W 


I44  THE  CHURCH 

Let  not  thy  wrathfull  power 
Afflict  my  houre, 

My  inch  of  life :  or  let  thy  gracious  power 

Contract  my  houre, 
That  I  may  climbe  and  finde  relief.  20 

The  Discharge. 

BUsie  enquiring  heart,  what  wouldst  thou  know  ? 
Why  dost  thou  prie, 
And  turn,  and  leer,  and  with  a  licorous  eye 

Look  high  and  low; 
And  in  thy  lookings  stretch  and  grow?  5 

Hast  thou  not  made  thy  counts,  and  summ'd  up  all  ? 

Did  not  thy  heart 
Give  up  the  whole,  and  with  the  whole  depart  ? 

Let  what  will  fall : 
That  which  is  past  who  can  recall  ?  10 

Thy  life  is  Gods,  thy  time  to  come  is  gone, 

And  is  his  right. 
He  is  thy  night  at  noon :  he  is  at  night 

Thy  noon  alone. 
The  crop  is  his,  for  he  hath  sown.  15 

And  well  it  was  for  thee,  when  this  befell, 

That  God  did  make 

Thy  businesse  his,  and  in  thy  life  partake : 

For  thou  canst  tell, 
If  it  be  his  once,  all  is  well.  20 

Onely  the  present  is  thy  part  and  fee. 

And  happy  thou, 
If,  though  thou  didst  not  beat  thy  future  brow, 

Thou  couldst  well  see 
What  present  things  required  of  thee.  25 

The  Discharge.  Not  in  W 


THE  CHURCH  145 

They  ask  enough ;  why  shouldst  thou  further  go  ? 

Raise  not  the  mudde 
Of  future  depths,  but  drink  the  cleare  and  good. 

Dig  not  for  wo 
In  times  to  come;  for  it  will  grow.  30 

Man  and  the  present  fit :  if  he  provide, 

He  breaks  the  square. 
This  houre  is  mine :  if  for  the  next  I  care, 

I  grow  too  wide, 
And  do  encroach  upon  deaths  side.  35 

For  death  each  houre  environs  and  surrounds. 

He  that  would  know 
And  care  for  future  chances,  cannot  go 

Unto  those  grounds,  39 

But  through  a  Church-yard  which  them  bounds. 

Things  present  shrink  and  die :  but  they  that  spend 

Their  thoughts  and  sense 

On  future  grief,  do  not  remove  it  thence, 

But  it  extend, 
And  draw  the  bottome  out  an  end.  45 

God  chains  the  dog  till  night :  wilt  loose  the  chain, 

And  wake  thy  sorrow  ? 

Wilt  thou  forestall  it,  and  now  grieve  to  morrow, 

And  then  again 
Grieve  over  freshly  all  thy  pain  ?  50 

Either  grief  will  not  come :  or  if  it  must, 

Do  not  forecast. 
And  while  it  cometh,  it  is  almost  past. 

Away  distrust : 
My  God  hath  promised;  he  is  just.  55 

40  them  bounds  1634-  :  the"  bouds  1633  :  the"  bounds  i6jj2  46  till]  all 

conj.  Hall  50  Grieve  1633*  :  Greive  B  1633  (which  has  grieve  /.  48)  53 

And  while]  While  Willmott,  Grosart  55  promis'd;  16 33*-  :  full  stop  B  :  comma 

1633 

917.15  L 


146  THE  CHURCH 

Praise  (n). 

King  of  Glorie,  King  of  Peace, 
I  will  love  thee : 
And  that  love  may  never  cease, 

I  will  move  thee. 

Thou  hast  granted  my  request,  5 

Thou  hast  heard  me : 

Thou  didst  note  my  working  breast, 
Thou  hast  spar'd  me. 

Wherefore  with  my  utmost  art 

I  will  sing  thee,  10 

And  the  cream  of  all  my  heart 

I  will  bring  thee. 

/  Though  my  sinnes  against  me  cried, 

Thou  didst  cleare  me; 

And  alone,  when  they  replied,  15 

Thou  didst  heare  me. 

Sev'n  whole  dayes,  not  one  in  seven, 
I  will  praise  thee. 

In  my  heart,  though  not  in  heaven, 

I  can  raise  thee.  20 

Thou  grew'st  soft  and  moist  with  tears, 
Thou  relentedst : 

And  when  Justice  call'd  for  fears, 
Thou  dissentedst. 

Small  it  is,  in  this  poore  sort  25 

To  enroll  thee : 
Ev'n  eternitie  is  too  short 

To  extoll  thee. 

Praise  (II).  Not  in  W  Numbering  Ed 


THE  CHURCH  147 

An  Offering. 

COme,  bring  thy  gift.   If  blessings  were  as  slow 
As  mens  returns,  what  would  become  of  fools  ? 
What  hast  thou  there  ?  a  heart  ?  but  is  it  pure  ? 
Search  well  and  see;  for  hearts  have  many  holes. 
Yet  one  pure  heart  is  nothing  to  bestow :  5 

In  Christ  two  natures  met  to  be  thy  cure. 

O  that  within  us  hearts  had  propagation. 

Since  many  gifts  do  challenge  many  hearts ! 

Yet  one,  if  good,  may  title  to  a  number; 

And  single  things  grow  fruitfull  by  deserts.  10 

In  publick  judgements  one  may  be  a  nation, 

And  fence  a  plague,  while  others  sleep  and  slumber. 

But  all  I  fear  is  lest  thy  heart  displease, 

As  neither  good,  nor  one :  so  oft  divisions 

Thy  lusts  have  made,  and  not  thy  lusts  alone;  15 

Thy  passions  also  have  their  set  partitions. 

These  parcell  out  thy  heart :  recover  these, 

And  thou  mayst  offer  many  gifts  in  one. 

There  is  a  balsome,  or  indeed  a  bloud, 

Dropping  from  heav'n,  which  doth  both  cleanse  and  close  20 

All  sorts  of  wounds;  of  such  strange  force  it  is. 

Seek  out  this  All-heal,  and  seek  no  repose, 

Untill  thou  finde  and  use  it  to  thy  good : 

Then  bring  thy  gift,  and  let  thy  hymne  be  this; 

Since  my  sadnesse  25 

Into  gladnesse 
Lord  thou  dost  convert, 
O  accept 

What  thou  hast  kept, 
As  thy  due  desert.  30 

An  Offering.   Not  in  W          12  while]  whiles  B  24  gift  comma  B 1633*-  : 

semicolon  1633  25  Since  1641-  (to  mark  the  beginning  of  thy  hymne,  /.  24): 

Since  1633-8 


148  THE  CHURCH 

Had  I  many, 

Had  I  any, 
(For  this  heart  is  none) 

All  were  thine 

And  none  of  mine :  35 

Surely  thine  alone. 

Yet  thy  favour 

May  give  savour 
To  this  poore  oblation ; 

And  it  raise  40 

To  be  thy  praise, 
And  be  my  salvation. 


Longing. 

rlth  sick  and  famisht  eyes, 
With  doubling  knees  and  weary  bones, 
To  thee  my  cries, 
To  thee  my  grones, 

To  thee  my  sighs,  my  tears  ascend :  5 

No  end  ? 

My  throat,  my  soul  is  hoarse; 
My  heart  is  wither'd  like  a  ground 

Which  thou  dost  curse. 
My  thoughts  turn  round,  10 

And  make  me  giddie;  Lord,  I  fall, 

Yet  call. 

From  thee  all  pitie  flows. 
Mothers  are  kinde,  because  thou  art, 

And  dost  dispose  15 

To  them  a  part : 

Their  infants,  them ;  and  they  suck  thee 

More  free. 

Longing.  Not  in  W  17  suck]  seek  1675-1799 


THE  CHURCH  149 

Bowels  of  pitie,  heare ! 

Lord  of  my  soul,  love  of  my  minde,  ao 

Bow  down  thine  eare ! 
Let  not  the  winde 
Scatter  my  words,  and  in  the  same 

Thy  name! 

Look  on  my  sorrows  round!  25 

Mark  well  my  furnace !  O  what  flames, 
What  heats  abound! 
What  griefs,  what  shames ! 
Consider,  Lord;  Lord,  bow  thine  eare, 

And  heare!  3° 

Lord  Jesu,  thou  didst  bow 
Thy  dying  head  upon  the  tree : 
O  be  not  now 
More  dead  to  me! 

Lord  heare!  Shall  he  that  made  the  eare,  35 

Not  heare? 

Behold,  thy  dust  doth  stirre, 
It  moves,  it  creeps,  it  aims  at  thee : 
Wilt  thou  deferre 
To  succour  me,  4° 

Thy  pile  of  dust,  wherein  each  crumme 

Sayes,  Come? 

To  thee  help  appertains. 
Hast  thou  left  all  things  to  their  course, 

And  laid  the  reins  45 

Upon  the  horse  ? 
Is  all  lockt?  hath  a  sinners  plea 

No  key? 

Indeed  the  world 's  thy  book, 

Where  all  things  have  their  leafe  assign'd:  50 

Yet  a  meek  look 
Hath  interlin'd. 

Thy  board  is  full,  yet  humble  guests 

Finde  nests. 

26  furnace]  fornace  B  (cf.  Love  unknown,  /.  26)          50  leafe]  lease  Willmott,  Palmer 


150  THE  CHURCH 

Thou  tarriest,  while  I  die,  55 

And  fall  to  nothing :  thou  dost  reigne, 
And  rule  on  high. 
While  I  remain 
In  bitter  grief:  yet  am  I  stil'd 

Thy  childe.  60 

Lord,  didst  thou  leave  thy  throne, 
Not  to  relieve  ?  how  can  it  be, 

That  thou  art  grown 
Thus  hard  to  me  ? 

Were  sinne  alive,  good  cause  there  were  65 

To  bear. 


But  now  both  sinne  is  dead, 
And  all  thy  promises  live  and  bide. 

That  wants  his  head; 
These  speak  and  chide,  7° 

And  in  thy  bosome  poure  my  tears, 

As  theirs. 


Lord  J  E  s  u,  heare  my  heart, 
Which  hath  been  broken  now  so  long, 

That  ev'ry  part  75 

Hath  got  a  tongue ! 
Thy  beggars  grow;  rid  them  away 

To  day. 

My  love,  my  sweetnesse,  heare ! 

By  these  thy  feet,  at  which  my  heart  80 

Lies  all  the  yeare, 
Pluck  out  thy  dart, 

And  heal  my  troubled  breast  which  cryes, 

Which  dyes. 

66  bear]  fear  conj.  Hall.  83  which]  wth  B  (probably  by  mistake  for  wch,  as  in 

next  line) 


THE  CHURCH  151 

The  Bag. 

A  Way  despair!  my  gracious  Lord  doth  heare. 

jLJL    Though  windes  and  waves  assault  my  keel, 
He  doth  preserve  it :  he  doth  steer, 
Ev'n  when  the  boat  seems  most  to  reel. 
Storms  are  the  triumph  of  his  art :  5 

Well  may  he  close  his  eyes,  but  not  his  heart. 

Hast  thou  not  heard,  that  my  Lord  JESUS  di'd  ? 

Then  let  me  tell  thee  a  strange  storie. 

The  God  of  power,  as  he  did  ride 

In  his  majestick  robes  of  glorie,  10 

Resolv'd  to  light;  and  so  one  day 
He  did  descend,  undressing  all  the  way. 

The  starres  his  tire  of  light  and  rings  obtained, 
The  cloud  his  bow,  the  fire  his  spear, 
The  sky  his  azure  mantle  gain'd.  15 

And  when  they  ask'd,  what  he  would  wear; 
He  smil'd  and  said  as  he  did  go, 

He  had  new  clothes  a  making  here  below. 

When  he  was  come,  as  travellers  are  wont, 

He  did  repair  unto  an  inne.  20 

Both  then,  and  after,  many  a  brunt 
He  did  endure  to  cancell  sinne : 
And  having  giv'n  the  rest  before, 

Here  he  gave  up  his  life  to  pay  our  score. 

But  as  he  was  returning,  there  came  one  25 

That  ran  upon  him  with  a  spear. 

He,  who  came  hither  all  alone, 

Bringing  nor  man,  nor  arms,  nor  fear, 

Received  the  blow  upon  his  side, 
And  straight  he  turn'd,  and  to  his  brethren  cry'd,         30 

The  Bag.  Not  in  W  i  despaire !  B  :  despair;  1633- 


152  THE  CHURCH 

If  ye  have  any  thing  to  send  or  write, 

I  have  no  bag,  but  here  is  room : 

Unto  my  Fathers  hands  and  sight, 

Beleeve  me,  it  shall  safely  come. 

That  I  shall  minde,  what  you  impart,  35 

Look,  you  may  put  it  very  neare  my  heart. 

Or  if  hereafter  any  of  my  friends 

Will  use  me  in  this  kinde,  the  doore 

Shall  still  be  open ;  what  he  sends 

I  will  present,  and  somewhat  more,  40 

Not  to  his  hurt.   Sighs  will  convey 

Any  thing  to  me.   Harke,  Despair  away. 


The  yews. 

POore  nation,  whose  sweet  sap  and  juice 
Our  cyens  have  purloin'd,  and  left  you  drie : 
Whose  streams  we  got  by  the  Apostles  sluce, 
And  use  in  baptisme,  while  ye  pine  and  die : 
Who  by  not  keeping  once,  became  a  debter;  5 

And  now  by  keeping  lose  the  letter  : 

Oh  that  my  prayers !  mine,  alas ! 
Oh  that  some  Angel  might  a  trumpet  sound; 
At  which  the  Church  falling  upon  her  face 
Should  crie  so  loud,  untill  the  trump  were  drown'd,    zo 
And  by  that  crie  of  her  deare  Lord  obtain, 

That  your  sweet  sap  might  come  again ! 

32-5  punctuation  from  B;  that  of  1633  is  recorded  32  bracketed,  and  no  colon 

*633-  33  Fathers  B  :  fathers  1633-  33-4  sight  (Beleeve  me)  1633- 

35  impart,  B  :  impart;  1633-  4*  Harke,  Despaire  away.  B  (cf.  I.  j):  Heark 

despair,  away.  1633- 

The  Jews.    Not  in  W  i  sappe  B  :  sap  16 33*-  :  sap,  x6 33  ^  cyens] 

sinnes  B  Sfe  note 


THE  CHURCH  155 

If  I  have  more  to  spinne, 
The  wheel  shall  go,  so  that  thy  stay  be  short. 

Thou  knowst  how  grief  and  sinne 
Disturb  the  work.   O  make  me  not  their  sport, 
Who  by  thy  coming  may  be  made  a  court  1  30 


O 


Assurance. 

Spitefull  bitter  thought! 

Bitterly  spitefull  thought !  Couldst  thou  invent 
So  high  a  torture?   Is  such  poyson  bought? 
Doubtlesse,  but  in  the  way  of  punishment. 

When  wit  contrives  to  meet  with  thee,  $ 

No  such  rank  poyson  can  there  be. 

Thou  said'st  but  even  now, 
That  all  was  not  so  fair,  as  I  conceiv'd, 
Betwixt  my  God  and  me;  that  I  allow 
And  coin  large  hopes,  but  that  I  was  deceived :  10 

Either  the  league  was  broke,  or  neare  it; 

And,  that  I  had  great  cause  to  fear  it. 

And  what  to  this  ?  what  more 
Could  poyson,  if  it  had  a  tongue,  expresse  ? 
What  is  thy  aim?  wouldst  thou  unlock  the  doore  15 

To  cold  despairs,  and  gnawing  pensivenesse  ? 

Wouldst  thou  raise  devils  ?  I  see,  I  know, 

I  writ  thy  purpose  long  ago. 

But  I  will  to  my  Father, 

Who  heard  thee  say  it.   O  most  gracious  Lord,  20 

If  all  the  hope  and  comfort  that  I  gather, 
Were  from  my  self,  I  had  not  half  a  word, 

Not  half  a  letter  to  oppose 

What  is  objected  by  my  foes. 

Assurance.  Not  in  W  4  punishment.  B :  punishment,  1633-          10  hopes, 

but  B  :  hopesj  but,  16 3 3- 


156  THE  CHURCH 

But  thou  art  my  desert :  25 

And  in  this  league,  which  now  my  foes  invade, 
Thou  art  not  onely  to  perform  thy  part, 
But  also  mine;  as  when  the  league  was  made 

Thou  didst  at  once  thy  self  indite, 

And  hold  my  hand,  while  I  did  write.  30 

Wherefore  if  thou  canst  fail, 
Then  can  thy  truth  and  I :  but  while  rocks  stand, 
And  rivers  stirre,  thou  canst  not  shrink  or  quail : 
Yea,  when  both  rocks  and  all  things  shall  disband, 

Then  shalt  thou  be  my  rock  and  tower,  35 

And  make  their  ruine  praise  thy  power. 

Now  foolish  thought  go  on, 
Spin  out  thy  thread,  and  make  thereof  a  coat 
To  hide  thy  shame :  for  thou  hast  cast  a  bone 
Which  bounds  on  thee,  and  will  not  down  thy  throat :  40 

What  for  it  self  love  once  began, 

Now  love  and  truth  will  end  in  man. 


The  Call. 

COme,  my  Way,  my  Truth,  my  Life : 
Such  a  Way,  as  gives  us  breath : 
Such  a  Truth,  as  ends  all  strife : 
Such  a  Life,  as  killeth  death. 

Come,  my  Light,  my  Feast,  my  Strength : 
Such  a  Light,  as  shows  a  feast : 
Such  a  Feast,  as  mends  in  length : 
Such  a  Strength,  as  makes  his  guest. 

Come,  my  Joy,  my  Love,  my  Heart : 
Such  a  Joy,  as  none  can  move : 
Such  a  Love,  as  none  can  part : 
Such  a  Heart,  as  joyes  in  love. 

The  Call.  Not  in  W  4  Such  B  1638-1809  :  And  such  1633-5 


THE  CHURCH  157 

Clasping  of  hands. 

Erd,  thou  art  mine,  and  I  am  thine, 
If  mine  I  am :  and  thine  much  more, 
Then  I  or  ought,  or  can  be  mine. 
Yet  to  be  thine,  doth  me  restore; 
So  that  again  I  now  am  mine,  5 

And  with  advantage  mine  the  more, 
Since  this  being  mine,  brings  with  it  thine, 
And  thou  with  me  dost  thee  restore. 

If  I  without  thee  would  be  mine, 

I  neither  should  be  mine  nor  thine.  10 


Lord,  I  am  thine,  and  thou  art  mine : 

So  mine  thou  art,  that  something  more 

I  may  presume  thee  mine,  then  thine. 

For  thou  didst  suffer  to  restore 

Not  thee,  but  me,  and  to  be  mine,  15 

And  with  advantage  mine  the  more, 

Since  thou  in  death  wast  none  of  thine, 

Yet  then  as  mine  didst  me  restore. 

O  be  mine  still!  still  make  me  thine! 

Or  rather  make  no  Thine  and  Minel  20 


Praise  (m). 

Erd,  I  will  mean  and  speak  thy  praise, 
Thy  praise  alone. 

My  busie  heart  shall  spin  it  all  my  dayes : 
And  when  it  stops  for  want  of  store, 
Then  will  I  wring  it  with  a  sigh  or  grone,  5 

That  thou  mayst  yet  have  more. 

Clasping  of  hands.  Not  in  W  6  more,  Ed  (to  match  /.  16):  more  B  :  more. 

1633  :  more  :  x6jj2-  15  mine,  Ed  (to  match  1.  5)  :  mine  :  B  1633- 

Praise  (III).  Not  in  W      Numbering  Ed 


158  THE  CHURCH 

When  thou  dost  favour  any  action, 
It  runnes,  it  flies : 
All  things  concurre  to  give  it  a  perfection. 

That  which  had  but  two  legs  before,  i 

When  thou  dost  blesse,  hath  twelve :  one  wheel  doth  rise 
To  twentie  then,  or  more. 


But  when  thou  dost  on  businesse  blow, 

It  hangs,  it  clogs  : 
Not  all  the  teams  of  Albion  in  a  row  15 

Can  hale  or  draw  it  out  of  doore. 
Legs  are  but  stumps,  and  Pharaohs  wheels  but  logs, 
And  struggling  hinders  more. 

Thousands  of  things  do  thee  employ 

In  ruling  all  20 

This  spacious  globe :  Angels  must  have  their  joy, 

Devils  their  rod,  the  sea  his  shore, 
The  windes  their  stint :  and  yet  when  I  did  call, 
Thou  heardst  my  call,  and  more. 


I  have  not  lost  one  single  tear :  25 

But  when  mine  eyes 
Did  weep  to  heav'n,  they  found  a  bottle  there 

(As  we  have  boxes  for  the  poore) 
Readie  to  take  them  in ;  yet  of  a  size 

That  would  contain  much  more.  30 


But  after  thou  hadst  slipt  a  drop 

From  thy  right  eye, 
(Which  there  did  hang  like  streamers  neare  the  top 

Of  some  fair  church,  to  show  the  sore 
And  bloudie  battell  which  thou  once  didst  trie)  35 

The  glasse  was  full  and  more. 

25  one]  on  B  34  church,  16 33*-  :  church  B  1633 


THE  CHURCH  161 

Yet  have  I  often  seen,  by  cunning  hand 

And  force  of  fire,  what  curious  things  are  made 

Of  wretched  earth.   Where  once  I  scorn'd  to  stand,  15 

That  earth  is  fitted  by  the  fire  and  trade 

Of  skilfull  artists,  for  the  boards  of  those 

Who  make  the  bravest  shows. 


But  since  those  great  ones,  be  they  ne're  so  great, 

Come  from  the  earth,  from  whence  those  vessels  come;    20 

So  that  at  once  both  feeder,  dish,  and  meat 

Have  one  beginning  and  one  finall  summe : 

I  do  not  greatly  wonder  at  the  sight, 

If  earth  in  earth  delight. 

But  th'  holy  men  of  God  such  vessels  are,  25 

As  serve  him  up,  who  all  the  world  commands  : 
When  God  vouchsafeth  to  become  our  fare, 
Their  hands  convey  him,  who  conveys  their  hands. 
O  what  pure  things,  most  pure  must  those  things  be, 

Who  bring  my  God  to  me !  30 

Wherefore  I  dare  not,  I,  put  forth  my  hand 
To  hold  the  Ark,  although  it  seem  to  shake 
Through  th'  old  sinnes  and  new  doctrines  of  our  land. 
Onely,  since  God  doth  often  vessels  make 
Of  lowly  matter  for  high  uses  meet,  35 

I  throw  me  at  his  feet. 


There  will  I  lie,  untill  my  Maker  seek 
For  some  mean  stuffe  whereon  to  show  his  skill : 
Then  is  my  time.   The  distance  of  the  meek 
Doth  flatter  power.   Lest  good  come  short  of  ill  40 

In  praising  might,  the  poore  do  by  submission 
What  pride  by  opposition. 

28  convey  B  1633*-  :  conuey  16 33  (which  has  conveys  in  the  same  line)  29—30 

cited  in  H.  Vaughan's  The  Mount  of  Olives  (1652)  29  those  things]  those 

hands  Vaughan  30  Who]  which  Vaughan 


M 


THE  CHURCH 

The  Search. 

W Hither,  O,  whither  art  thou  fled, 
My  Lord,  my  Love  ? 
My  searches  are  my  daily  bread ; 
Yet  never  prove. 

My  knees  pierce  th'  earth,  mine  eies  the  skie;      5 
And  yet  the  sphere 

And  centre  both  to  me  denie 

That  thou  art  there. 

Yet  can  I  mark  how  herbs  below 

Grow  green  and  gay,  10 

As  if  to  meet  thee  they  did  know,    , 

While  I  decay. 

Yet  can  I  mark  how  starres  above 

Simper  and  shine, 
As  having  keyes  unto  thy  love,  15 

While  poore  I  pine. 

I  sent  a  sigh  to  seek  thee  out, 

Deep  drawn  in  pain, 

Wing'd  like  an  arrow :  but  my  scout 

Returns  in  vain.  20 

I  tun'd  another  (having  store) 

Into  a  grone; 
Because  the  search  was  dumbe  before : 

But  all  was  one. 

Lord,  dost  thou  some  new  fabrick  mould,  25 

Which  favour  winnes, 

And  keeps  thee  present,  leaving  th'  old 
Unto  their  sinnes  ? 

The  Search.  Not  in  W  21  tun'd]  turn'd  1656  1675-1799,  Pickering        25 

mould)  B :  mold  1633- 


THE  CHURCH  163 

Where  is  my  God  ?  what  hidden  place 

Conceals  thee  still  ?  30 

What  covert  dare  eclipse  thy  face  ? 
Is  it  thy  will  ? 

O  let  not  that  of  any  thing; 

Let  rather  brasse, 
Or  steel,  or  mountains  be  thy  ring,  35 

And  I  will  passe. 

Thy  will  such  an  intrenching  is. 

As  passeth  thought : 
To  it  all  strength,  all  subtilties 

Are  things  of  nought.  40 

Thy  will  such  a  strange  distance  is, 

As  that  to  it 
East  and  West  touch,  the  poles  do  kisse, 

And  parallels  meet. 

Since  then  my  grief  must  be  as  large,  45 

As  is  thy  space, 
Thy  distance  from  me ;  see  my  charge, 

Lord,  see  my  case. 

O  take  these  barres,  these  lengths  away; 

Turn,  and  restore  me :  50 

Be  not  Almightie,  let  me  say, 

Against,  but  for  me. 

When  thou  dost  turn,  and  wilt  be  neare ; 

What  edge  so  keen, 
What  point  so  piercing  can  appeare  55 

To  come  between  ? 

For  as  thy  absence  doth  excell 

All  distance  known : 
So  doth  thy  nearenesse  bear  the  bell, 

Making  two  one.  60 


164  THE  CHURCH 

Grief. 

OWho  will  give  me  tears  ?  Come  all  ye  springs, 
Dwell  in  my  head  &  eyes :  come  clouds,  &  rain  : 
My  grief  hath  need  of  all  the  watry  things, 
That  nature  hath  produc'd.   Let  ev'ry  vein 
Suck  up  a  river  to  supply  mine  eyes, 
My  weary  weeping  eyes,  too  drie  for  me, 
Unlesse  they  get  new  conduits,  new  supplies 
To  bear  them  out,  and  with  my  state  agree. 
What  are  two  shallow  foords,  two  little  spouts 
Of  a  lesse  world  ?  the  greater  is  but  small, 
A  narrow  cupboard  for  my  griefs  and  doubts, 
Which  want  provision  in  the  midst  of  all. 
Verses,  ye  are  too  fine  a  thing,  too  wise 
For  my  rough  sorrows :  cease,  be  dumbe  arid  mute, 
Give  up  your  feet  and  running  to  mine  eyes,  3 

And  keep  your  measures  for  some  lovers  lute, 
Whose  grief  allows  him  musick  and  a  ryme : 
For  mine  excludes  both  measure,  tune,  and  time. 

Alas,  my  God! 


W! 


The  Crosse. 

rHat  is  this  strange  and  uncouth  thing  ? 
To  make  me  sigh,  and  seek,  and  faint,  and  die, 
Untill  I  had  some  place,  where  I  might  sing, 

And  serve  thee;  and  not  onely  I, 

But  all  my  wealth  and  familie  might  combine  5 

To  set  thy  honour  up,  as  our  designe. 

And  then  when  after  much  delay, 
Much  wrastling,  many  a  combate,  this  deare  end, 
So  much  desir'd,  is  giv'n,  to  take  away 

My  power  to  serve  thee;  to  unbend  10 

All  my  abilities,  my  designes  confound, 
And  lay  my  threatnings  bleeding  on  the  ground. 

Grief.  Not  in  W  6  eyes  comma  from  Bt  not  in  1633 

The  Crosse.  Not  in  W  5  wealth  B  1633*-  :  wealth,  16 33        8  wrastling] 

wrestling  1656-60  1678-1809,  Pickering,  Willmottt  Grosart 


THE  CHURCH  165 

One  ague  dwelleth  in  my  bones, 
Another  in  my  soul  (the  memorie 
What  I  would  do  for  thee,  if  once  my  grones  15 

Could  be  allow'd  for  harmonic) : 
I  am  in  all  a  weak  disabled  thing. 
Save  in  the  sight  thereof,  where  strength  doth  sting. 

Besides,  things  sort  not  to  my  will, 
Ev'n  when  my  will  doth  studie  thy  renown :  20 

Thou  turnest  th'  edge  of  all  things  on  me  still, 

Taking  me  up  to  throw  me  down : 
So  that,  ev'n  when  my  hopes  seem  to  be  sped, 
I  am  to  grief  alive,  to  them  as  dead. 

To  have  my  aim,  and  yet  to  be  25 

Further  from  it  then  when  I  bent  my  bow; 
To  make  my  hopes  my  torture,  and  the  fee 

Of  all  my  woes  another  wo, 
Is  in  the  midst  of  delicates  to  need, 
And  ev'n  in  Paradise  to  be  a  weed.  30 

Ah  my  deare  Father,  ease  my  smart! 
These  contrarieties  crush  me :  these  crosse  actions 
Doe  winde  a  rope  about,  and  cut  my  heart : 

And  yet  since  these  thy  contradictions 
Are  properly  a  crosse  felt  by  thy  Sonne,  35 

With  but  foure  words,  my  words,  Thy  will  be  done. 


H 


The  Flower. 

Ow  fresh,  O  Lord,  how  sweet  and  clean 
Are  thy  returns!  ev'n  as  the  flowers  in  spring; 
To  which,  besides  their  own  demean, 
The  late-past  frosts  tributes  of  pleasure  bring. 

Grief  melts  away  5 

Like  snow  in  May, 
As  if  there  were  no  such  cold  thing. 

1 6  harmonic)]  colon  added  by  Ed  26  Further  B:  Farther  1633-  35 

Sonne  B  1634-  '  sonne  1633  I&332 

The  Flower.  Not  in  W  4  pleasure]  pleasures  corf,  to  pleasure  B 


166  THE  CHURCH 

Who  would  have  thought  my  shrivel'd  heart 
Could  have  recovered  greennesse  ?   It  was  gone 

Quite  under  ground;  as  flowers  depart  10 

To  see  their  mother-root,  when  they  have  blown ; 
Where  they  together 
All  the  hard  weather, 
Dead  to  the  world,  keep  house  unknown. 

These  are  thy  wonders,  Lord  of  power,  15 

Killing  and  quickning,  bringing  down  to  hell 

And  up  to  heaven  in  an  houre; 
Making  a  chiming  of  a  passing-bell. 
We  say  amisse, 

This  or  that  is  :  *o 

Thy  word  is  all,  if  we  could  spell. 

0  that  I  once  past  changing  were, 

Fast  in  thy  Paradise,  where  no  flower  can  wither! 

Many  a  spring  I  shoot  up  fair, 

Offring  at  heav'n,  growing  and  groning  thither :  25 

Nor  doth  my  flower 
Want  a  spring-showre, 
My  sinnes  and  I  joining  together. 

But  while  I  grow  in  a  straight  line, 
Still  upwards  bent,  as  if  heav'n  were  mine  own,  3° 

Thy  anger  comes,  and  I  decline: 
What  frost  to  that  ?  what  pole  is  not  the  zone, 
Where  all  things  burn, 
When  thou  dost  turn, 
And  the  least  frown  of  thine  is  shown?  35 

And  now  in  age  I  bud  again, 
After  so  many  deaths  I  live  and  write; 

1  once  more  smell  the  dew  and  rain, 
And  relish  versing:  O  my  onely  light, 

It  cannot  be  4° 

That  I  am  he 
On  whom  thy  tempests  fell  all  night, 

28   together.   B  1633*-  :  colon  1633 


THE  CHURCH  167 

These  are  thy  wonders.  Lord  of  love, 
To  make  us  see  we  are  but  flowers  that  glide: 

Which  when  we  once  can  finde  and  prove,  4> 

Thou  hast  a  garden  for  us,  where  to  bide. 

Who  would  be  more, 
Swelling  through  store, 
Forfeit  their  Paradise  by  their  pride. 

Dotage. 

FAlse  glozing  pleasures,  casks  of  happinesse, 
Foolish  night-fires,  womens  and  childrens  wishes, 
Chases  in  Arras,  guilded  emptinesse, 
Shadows  well  mounted,  dreams  in  a  career, 
Embroider'd  lyes,  nothing  between  two  dishes;  5 

These  are  the  pleasures  here. 

True  earnest  sorrows,  rooted  miseries, 
Anguish  in  grain,  vexations  ripe  and  blown, 
Sure-footed  griefs,  solid  calamities, 

Plain  demonstrations,  evident  and  cleare,  10 

Fetching  their  proofs  ev'n  from  the  very  bone; 
These  are  the  sorrows  here. 

But  oh  the  folly  of  distracted  men, 
Who  griefs  in  earnest,  joyes  in  jest  pursue; 
Preferring,  like  brute  beasts,  a  lothsome  den  15 

Before  a  court,  ev'n  that  above  so  cleare, 
Where  are  no  sorrows,  but  delights  more  true 
Then  miseries  are  here! 


The  Sonne. 

Et  forrain  nations  of  their  language  boast, 
What  fine  varietie  each  tongue  affords : 
I  like  our  language,  as  our  men  and  coast : 
Who  cannot  dresse  it  well,  want  wit,  not  words. 

Dotage.  Not  in  W  17  true  1634-  :  true»  B  ^33 

The  Sonne.    Not  in  W 


i68  THE  CHURCH 

How  neatly  doe  we  give  one  onely  name 
To  parents  issue  and  the  sunnes  bright  starre! 
A  sonne  is  light  and  fruit;  a  fruitful!  flame 
Chasing  the  fathers  dimnesse,  carri'd  farre 
From  the  first  man  in  th'  East,  to  fresh  and  new 
Western  discoveries  of  posteritie. 
So  in  one  word  our  Lords  humilitie 
We  turn  upon  him  in  a  sense  most  true  : 

For  what  Christ  once  in  humblenesse  began, 
We  him  in  glorie  call,  The  Sonne  of  Man. 


M 


A  true  Hymne. 

"  Y  joy,  my  life,  my  crown ! 

My  heart  was  meaning  all  the  day. 
Somewhat  it  fain  would  say : 
And  still  it  runneth  mutt'ring  up  and  down 
With  onely  this,  My  joy,  my  life,  my  crown.  5 

Yet  slight  not  these  few  words : 
If  truly  said,  they  may  take  part 

Among  the  best  in  art. 

The  finenesse  which  a  hymne  or  psalme  affords, 
Is,  when  the  soul  unto  the  lines  accords.  10 

He  who  craves  all  the  minde, 
And  all  the  soul,  and  strength,  and  time, 

If  the  words  onely  ryme, 
Justly  complains,  that  somewhat  is  behinde 
To  make  his  verse,  or  write  a  hymne  in  kinde,  15 

Whereas  if  th*  heart  be  moved, 
Although  the  verse  be  somewhat  scant, 

God  doth  supplie  the  want. 

As  when  th'  heart  sayes  (sighing  to  be  approved) 
O,  could  I  love !  and  stops :  God  writeth,  Loved.  20 

6  sunnes]  sonnes  B 

A  true  Hymne.    Not  in  W  17  the]  B  omits  (a  slip,  as  the  metre  requires 

another  syllable) 


THE  CHURCH  169 

The  Answer. 

MY  comforts  drop  and  melt  away  like  snow: 
i  shake  my  head,  and  all  the  thoughts  and  ends. 
Which  my  fierce  youth  did  bandie,  fall  and  flow 
Like  leaves  about  me:  or  like  summer  friends, 
Flyes  of  estates  and  sunne-shine.   But  to  all,  5 

Who  think  me  eager,  hot,  and  undertaking, 
But  in  my  prosecutions  slack  and  small; 
As  a  young  exhalation,  newly  waking, 
Scorns  his  first  bed  of  dirt,  and  means  the  sky; 
But  cooling  by  the  way,  grows  pursie  and  slow,  10 

And  setling  to  a  cloud,  doth  live  and  die 
In  that  dark  state  of  tears:  to  all,  that  so 

Show  me,  and  set  me,  I  have  one  reply, 

Which  they  that  know  the  rest,  know  more  then  I. 


A  Dia/ogue-Ant/ieme. 

Christian.    Death. 

Chr.      ALas,  poore  Death,  where  is  thy  glorie  ? 

/JL  Where  is  thy  famous  force,  thy  ancient  sting ? 
Dea.   Alas  poore  mortall,  void  of  storie^ 

Go  spell  and  reade  how  I  have  killed  thy  King. 
Chr.    Poore  Death !  and  who  was  hurt  thereby  ?  5 

Thy  curse  being  laid  on  him,  makes  thee  accurst. 
Dea.    Let  losers  talk:  yet  ihou  shaft  die; 

These  arms  shall  crush  thee. 
Chr.  Spare  not,  do  thy  worst* 

I  shall  be  one  day  better  then  before : 

Thou  so  much  worse,  that  thou  shah  be  no  more.     10 

The  Answer.  Not  in  W  14  indented  in  B,  but  not  in  1633  (probably  to  avoid 

turning  the  line) 

A  Dialogue-Antheme.  Not  in  W  5  Death  cap.  in  E  (cf.  1.  i):  death  1633- 


1 70  THE  CHURCH 

The  Heater-course. 

THou  who  dost  dwell  and  linger  here  below, 
Since  the  condition  of  this  world  is  frail, 
Where  of  all  plants  afflictions  soonest  grow; 
If  troubles  overtake  thee,  do  not  wail : 

For  who  can  look  for  lesse,  that  loveth !g    ./  ? 

But  rather  turn  the  pipe  and  waters  course 
To  serve  thy  sinnes,  and  furnish  thee  with  store 
Of  sov'raigne  tears,  springing  from  true  remorse : 
That  so  in  purenesse  thou  mayst  him  adore, 

T\rt_       •  i_  r^  (Salvation. 

Who  gives  to  man,  as  he  sees  nMr)  . 


Self-condemnation  . 

THou  who  condemnest  Jewish  hate, 
For  choosing  Barrabas  a  murderer 
Before  the  Lord  of  glorie  ; 
Look  back  upon  thine  own  estate, 
Call  home  thine  eye  (that  busie  wanderer)  :  5 

That  choice  may  be  thy  storie. 

He  that  doth  love,  and  love  amisse, 
This  worlds  delights  before  true  Christian  joy, 

Hath  made  a  Jewish  choice  : 

The  world  an  ancient  murderer  is;  10 

Thousands  of  souls  it  hath  and  doth  destroy 
With  her  enchanting  voice. 

The  Water  -course.   Not  in  W  5  marks  of  interrogation  J6jj2—  :  full  stops  B 

&  pipe  1^35-  '  comma  B  2633-4  IO  fa»  I&332-  •'  no  comma  B 


Self-condemnation.   Not  in  W           2  Barrabas  B:  Barabbas  1633-  See  note 

4  own  estate]  owne  state  B  (a  slip,  as  the  metre  requires  another  syllable)  5  colon 

Ed\  no  stop  B  1633-            7  amisse,  1667-  :  amisse  B  1633-60  u  hath] 
hath,  B 


THE  CHURCH  171 

He  that  hath  made  a  sorrie  wedding 
Between  his  soul  and  gold,  and  hath  preferr'd 

False  gain  before  the  true,  15 

Hath  done  what  he  condemnes  in  reading : 
For  he  hath  sold  for  money  his  deare  Lord, 
And  is  a  Judas- Jew. 

Thus  we  prevent  the  last  great  day, 
And  judge  our  selves.   That  light,  which  sin  &  passion     20 

Did  before  dimme  and  choke, 
When  once  those  snuffes  are  ta'ne  away, 
Shines  bright  and  cleare,  ev'n  unto  condemnation, 
Without  excuse  or  cloke. 


Bitter-sweet. 

A  I  my  deare  angrie  Lord, 
Since  thou  dost  love,  yet  strike; 
Cast  down,  yet  help  afford; 
Sure  I  will  do  the  like. 

I  will  complain,  yet  praise; 
I  will  bewail,  approve : 
And  all  my  sowre-sweet  dayes 
I  will  lament,  and  love. 


The  Glance. 

WHen  first  thy  sweet  and  gracious  eye 
Vouchsafed  ev'n  in  the  midst  of  youth  and  night 
To  look  upon  me,  who  before  did  lie 
Weltring  in  sinne; 

I  felt  a  sugred  strange  delight,  $ 

Passing  all  cordials  made  by  any  art, 
Bedew,  embalme,  and  overrunne  my  heart, 
And  take  it  in. 

22  ta'ne]  taken  R :  ta'n  1638-1799 :  ta'en  1809,  Pickering,  Willmott 
Bitter-sweet.  Not  in  W 
The  Glance.  Not  in  W 


172  THE  CHURCH 

Since  that  time  many  a  bitter  storm 
My  soul  hath  felt,  ev'n  able  to  destroy,  10 

Had  the  malicious  and  ill-meaning  harm 
His  swing  and  sway : 
But  still  thy  sweet  originall  joy, 
Sprung  from  thine  eye,  did  work  within  my  soul, 
And  surging  griefs,  when  they  grew  bold,  con  troll,  15 
And  got  the  day. 

If  thy  first  glance  so  powerfull  be, 
A  mirth  but  open'd  and  seal'd  up  again; 
What  wonders  shall  we  feel,  when  we  shall  see 

Thy  full-ey'd  lovel  20 

When  thou  shalt  look  us  out  of  pain, 
And  one  aspect  of  thine  spend  in  delight 
More  then  a  thousand  sunnes  disburse  in  light, 
In  heav'n  above. 


The  2d  Psalme. 


THe  God  of  love  my  shepherd  is, 
And  he  that  doth  me  feed  : 
While  he  is  mine,  and  I  am  his, 
What  can  I  want  or  need  ? 

He  leads  me  to  the  tender  grasse, 
Where  I  both  feed  and  rest; 

Then  to  the  streams  that  gently  passe  : 
In  both  I  have  the  best. 

Or  if  I  stray,  he  doth  convert 

And  bring  my  minde  in  frame  : 

And  all  this  not  for  my  desert, 
But  for  his  holy  name. 

1  3  joy,  1678-  :  no  comma  B  1633-74 
The  23d  Psalme.  Not  in  W  Title  :  23^  B  :  23  1633- 


THE  CHURCH  173 

Yea,  in  deaths  shadie  black  abode 

Well  may  I  walk,  not  fear : 
For  thou  art  with  me;  and  thy  rod  15 

To  guide,  thy  staffe  to  bear. 

Nay,  thou  dost  make  me  sit  and  dine, 

Ev'n  in  my  enemies  sight : 
My  head  with  oyl,  my  cup  with  wine 

Runnes  over  day  and  night.  20 

Surely  thy  sweet  and  wondrous  love 

Shall  measure  all  my  dayes ; 
And  as  it  never  shall  remove, 

So  neither  shall  my  praise. 


Marie  Magdalene. 

WHen  blessed  Marie  wip'd  her  Saviours  feet, 
(Whose  precepts  she  had  trampled  on  before) 
And  wore  them  for  a  Jewell  on  her  head, 
Shewing  his  steps  should  be  the  street, 
Wherein  she  thenceforth  evermore  5 

With  pensive  humblenesse  would  live  and  tread : 

She  being  stain 'd  her  self,  why  did  she  strive 

To  make  him  clean,  who  could  not  be  defil'd  ? 

Why  kept  she  not  her  tears  for  her  own  faults, 

And  not  his  feet  ?  Though  we  could  dive  10 

In  tears  like  seas,  our  sinnes  are  pil'd 

Deeper  then  they,  in  words,  and  works,  and  thoughts. 

Deare  soul,  she  knew  who  did  vouchsafe  and  deigne 

To  bear  her  filth;  and  that  her  sinnes  did  dash 

Ev'n  God  himself:  wherefore  she  was  not  loth,         15 

As  she  had  brought  wherewith  to  stain, 

So  to  bring  in  wherewith  to  wash: 
And  yet  in  washing  one,  she  washed  both. 

1 8  my]  mine  B  24  my]  thy  B  See  note 

Marie  Magdalene.  Not  in  W  Title  in  'The  titles  of  the  severall  poems* 
S.  Marie  Magdalene  9  faults]  fauts  B 


I74  THE  CHURCH 

Aaron. 


H' 


[Olinesse  on  the  head. 

Light  and  perfections  on  the  breast, 
Harmonious  bells  below,  raising  the  dead 
To  leade  them  unto  life  and  rest : 

Thus  are  true  Aarons  drest.  5 

Profanenesse  in  my  head, 
Defects  and  darknesse  in  my  breast, 
A  noise  of  passions  ringing  me  for  dead 
Unto  a  place  where  is  no  rest : 

Poore  priest  thus  am  I  drest.  10 

Onely  another  head 
I  have,  another  heart  and  breast, 
Another  musick,  making  live  not  dead,    * 

Without  whom  I  could  have  no  rest : 

In  him  I  am  well  drest.  15 

Christ  is  my  onely  head, 
My  alone  onely  heart  and  breast, 
My  onely  musick,  striking  me  ev'n  dead ; 
That  to  the  old  man  I  may  rest, 

And  be  in  him  new  drest.  20 

So  holy  in  my  head, 
Perfect  and  light  in  my  deare  breast, 
My  doctrine  tun'd  by  Christ,  (who  is  not  dead, 
But  lives  in  me  while  I  do  rest) 

Come  people;  Aaron's  drest.  2$ 


H< 


The  Odour.  2.   Cor.  2.  IJ. 

[Ow  sweetly  doth  My  Master  sound !  My  Master ! 
As  Amber-greese  leaves  a  rich  sent 

Unto  the  taster : 
So  do  these  words  a  sweet  content, 
An  orientall  fragrancie,  My  Master.  5 

Aaron.  Not  in  W  4  and  9  rest :  16 33*  (to  correspond  with  1. 14) :  rest,  B :  rest. 

1633  22  deare]  deare  conj.  Hall 

The  Odour.  Not  in  W         Title :  15  added  by  Ed 


THE  CHURCH  175 

With  these  all  day  I  do  perfume  my  minde, 

My  minde  ev'n  thrust  into  them  both : 

That  I  might  finde 
What  cordials  make  this  curious  broth, 

This  broth  of  smells,  that  feeds  and  fats  my  minde.  10 

My  Master •,  shall  I  speak  ?  O  that  to  thee 

My  servant  were  a  little  so, 

As  flesh  may  be; 

That  these  two  words  might  creep  &  grow 
To  some  degree  of  spicinesse  to  thee!  15 

Then  should  the  Pomander,  which  was  before 

A  speaking  sweet,  mend  by  reflection, 

And  tell  me  more : 
For  pardon  of  my  imperfection 

Would  warm  and  work  it  sweeter  then  before.          ^o 

For  when  My  Master^  which  alone  is  sweet, 

And  ev'n  in  my  unworthinesse  pleasing, 

Shall  call  and  meet, 
My  servant,  as  thee  not  displeasing, 

That  call  is  but  the  breathing  of  the  sweet.  ?.$ 

This  breathing  would  with  gains  by  sweetning  me 
(As  sweet  things  traffick  when  they  meet) 

Return  to  thee. 
And  so  this  new  commerce  and  sweet 

Should  all  my  life  employ  and  busie  me.  30 


The  Foil. 

*F  we  could  see  below 

The  sphere  of  vertue,  and  each  shining  grace 
As  plainly  as  that  above  doth  show; 
This  were  the  better  skie,  the  brighter  place. 


r 


30  employ  1634-  :  imploy  B :  employ,  1633  1633* 
The  Foil.  Not  in  W 


176  THE  CHURCH 

God  hath  made  starres  the  foil 
To  set  off  vertues;  griefs  to  set  off  sinning : 
Yet  in  this  wretched  world  we  toil, 
As  if  grief  were  not  foul,  nor  vertue  winning. 


The  Forerunners. 

THe  harbingers  are  come.   See,  see  their  mark; 
White  is  their  colour,  and  behold  my  head. 
But  must  they  have  my  brain  ?  must  they  dispark 
Those  sparkling  notions,  which  therein  were  bred  ? 

Must  dulnesse  turn  me  to  a  clod  ?  5 

Yet  have  they  left  me,  Thou  art  still  my  God. 

Good  men  ye  be,  to  leave  me  my  best  room, 

Ev'n  all  my  heart,  and  what  is  lodged  there : 

I  passe  not,  I,  what  of  the  rest  become, 

So  Thou  art  still  my  GW,  be  out  of  fear.  10 

He  will  be  pleased  with  that  dittie; 
And  if  I  please  him,  I  write  fine  and  wittie. 

Farewell  sweet  phrases,  lovely  metaphors. 

But  will  ye  leave  me  thus  ?  when  ye  before 

Of  stews  and  brothels  onely  knew  the  doores,  15 

Then  did  I  wash  you  with  my  tears,  and  more, 

Brought  you  to  Church  well  drest  and  clad  : 
My  God  must  have  my  best,  ev'n  all  I  had. 

Lovely  enchanting  language,  sugar-cane, 

Hony  of  roses,  whither  wilt  thou  flie  ?  20 

Hath  some  fond  lover  tic'd  thee  to  thy  bane  ? 

And  wilt  thou  leave  the  Church,  and  love  a  stie  ? 

Fie,  thou  wilt  soil  thy  broider'd  coat, 
And  hurt  thy  self,  and  him  that  sings  the  note. 

8  grief]  sin  conj.  Palmer  See  note 

The  Forerunners.  Not  in  W  10  So  (Thou  art  still  my  God)  be  out  of  feare. 

B  (cf.  1. 32)  19  Lovely  1633*-  :  Louely  B  1633  (which  has  lovely  in  L  13) 


THE  CHURCH  177 

Let  foolish  lovers,  if  they  will  love  dung,  25 

With  canvas,  not  with  arras,  clothe  their  shame : 
Let  follie  speak  in  her  own  native  tongue. 
True  beautie  dwells  on  high :  ours  is  a  flame 

But  borrowed  thence  to  light  us  thither. 
Beautie  and  beauteous  words  should  go  together.  30 

Yet  if  you  go,  I  passe  not;  take  your  way: 
For,  Thou  art  still  my  God,  is  all  that  ye 
Perhaps  with  more  embellishment  can  say. 
Go  birds  of  spring :  let  winter  have  his  fee; 

Let  a  bleak  palenesse  chalk  the  doore,  35 

So  all  within  be  livelier  then  before. 


The  Rose. 

PResse  me  not  to  take  more  pleasure 
In  this  world  of  sugred  lies, 
And  to  use  a  larger  measure 

Then  my  strict,  yet  welcome  size. 

First,  there  is  no  pleasure  here :  5 

Coloured  griefs  indeed  there  are, 

Blushing  woes,  that  look  as  cleare 

As  if  they  could  beautie  spare. 

Or  if  such  deceits  there  be, 

Such  delights  I  meant  to  say;  10 

There  are  no  such  things  to  me, 

Who  have  pass'd  my  right  away. 

But  I  will  not  much  oppose 

Unto  what  you  now  advise : 
Onely  take  this  gentle  rose,  15 

And  therein  my  answer  lies. 

26  arras,  1635-  :  Arras  B:  arras  1633-4  32  For  (Thou  art  still  my  God)  is 

all,  yt  yee  B  33  say.  B  1633*-  :  say,  1633  34  fee  j  1633*-  :  fee  :  B : 

fee,  1633 

The  Rose.   Not  in  W 

017.15 


178  THE  CHURCH 

What  is  fairer  then  a  rose  ? 

What  is  sweeter  ?  yet  it  purgeth. 
Purgings  enmitie  disclose, 

Enmitie  forbearance  urgeth.  20 

If  then  all  that  worldlings  prize 

Be  contracted  to  a  rose; 
Sweetly  there  indeed  it  lies, 

But  it  biteth  in  the  close. 

So  this  flower  doth  judge  and  sentence  25 

Worldly  joyes  to  be  a  scourge : 

For  they  all  produce  repentance, 

And  repentance  is  a  purge. 

But  I  health,  not  physick  choose :    * 

Onely  though  I  you  oppose,  30 

Say  that  fairly  I  refuse, 

For  my  answer  is  a  rose. 


Discipline. 

THrow  away  thy  rod, 
Throw  away  thy  wrath : 

0  my  God, 
Take  the  gentle  path. 

For  my  hearts  desire  5 

Unto  thine  is  bent : 

1  aspire 
To  a  full  consent. 

Not  a  word  or  look 

I  affect  to  own,  10 

But  by  book, 
And  thy  book  alone. 

Discipline.  Not  in  W 


THE  CHURCH  179 

Though  I  fail,  I  weep : 
Though  I  halt  in  pace, 

Yet  I  creep  i5 

To  the  throne  of  grace. 

Then  let  wrath  remove; 
Love  will  do  the  deed : 

For  with  love 
Stonie  hearts  will  bleed.  2o 

Love  is  swift  of  foot; 
Love 's  a  man  of  warre, 

And  can  shoot, 
And  can  hit  from  farre. 

Who  can  scape  his  bow  ?  25 

That  which  wrought  on  thee, 

Brought  thee  low, 
Needs  must  work  on  me. 

Throw  away  thy  rod; 

Though  man  frailties  hath,  3o 

Thou  art  God : 
1'hrow  away  thy  wrath. 


The  Invitation. 

COme  ye  hither  All,  whose  taste 
Is  your  waste; 

Save  your  cost,  arid  mend  your  fare. 
God  is  here  prepared  and  drest, 

And  the  feast,  5 

God,  in  whom  all  dainties  are. 

The  Invitation.  Not  in  W         r  All  B  (also  in  II.  7,  jj,  zp,  25,  j6,  but  all  in  1.  ji): 
all  16  j  j-    (throughout  the  poem) 


i8o  THE  CHURCH 

Come  ye  hither  All,  whom  wine 

Doth  define, 

Naming  you  not  to  your  good : 
Weep  what  ye  have  drunk  amisse,  to 

And  drink  this, 
Which  before  ye  drink  is  bloud. 


Come  ye  hither  All,  whom  pain 

Doth  arraigne, 

Bringing  all  your  sinnes  to  sight: 

Taste  and  fear  not :  God  is  here 
In  this  cheer, 

And  on  sinne  doth  cast  the  fright. 

<* 
Come  ye  hither  All,  whom  joy 

Doth  destroy, 

While  ye  graze  without  your  bounds : 
Here  is  joy  that  drowneth  quite 

Your  delight, 
As  a  floud  the  lower  grounds. 


Come  ye  hither  All,  whose  love  25 

Is  your  dove, 

And  exalts  you  to  the  skie  : 
Here  is  love,  which  having  breath 

Ev'n  in  death, 
After  death  can  never  die.  30 


Lord  I  have  invited  all, 

And  I  shall 

Still  invite,  still  call  to  thee : 
For  it  seems  but  just  and  right 

In  my  sight,  35 

Where  is  All,  there  All  should  be. 


THE  CHURCH  181 

The  Banquet. 

WElcome  sweet  and  sacred  cheer, 
Welcome  deare; 
With  me,  in  me,  live  and  dwell : 
For  thy  neatnesse  passeth  sight. 

Thy  delight  5 

Passeth  tongue  to  taste  or  tell. 

O  what  sweetnesse  from  the  bowl 

Fills  my  soul, 

Such  as  is,  and  makes  divine! 
Is  some  starre  (fled  from  the  sphere)  10 

Melted  there, 
As  we  sugar  melt  in  wine  ? 

Or  hath  sweetnesse  in  the  bread 

Made  a  head 

To  subdue  the  smell  of  sinne;  15 

Flowers,  and  gummes,  and  powders  giving 

All  their  living, 
Lest  the  Enemy  should  winne? 

Doubtlesse,  neither  starre  nor  flower 

Hath  the  power  20 

Such  a  sweetnesse  to  impart : 

Onely  God,  who  gives  perfumes, 

Flesh  assumes, 

And  with  it  perfumes  my  heart. 

But  as  Pomanders  and  wood  25 

Still  are  good, 

Yet  being  bruis'd  are  better  sented : 
God,  to  show  how  farre  his  love 

Could  improve, 
Here,  as  broken,  is  presented.  30 

The  Banquet.   Not  in  W  7  from]  to  corr.  to  from  B  1 8  Enemy  B : 

enemic  1633-  27  are]  misprinted  or  Gibson 


182  THE  CHURCH 

When  I  had  forgot  my  birth, 

And  on  earth 

In  delights  of  earth  was  drown'd; 

God  took  bloud,  and  needs  would  be 

Spilt  with  me,  35 

And  so  found  me  on  the  ground. 

Having  rais'd  me  to  look  up, 

In  a  cup 

Sweetly  he  doth  meet  my  taste. 
But  I  still  being  low  and  short,  40 

Farre  from  court, 
Wine  becomes  a  wing  at  last. 

For  with  it  alone  I  flie 

To  the  skie : 

Where  I  wipe  mine  eyes,  and  see  45 

What  I  seek,  for  what  I  sue ; 

Him  I  view, 

Who  hath  done  so  much  for  me. 

Let  the  wonder  of  his  pitie 

Be  my  dittie,  5° 

And  take  up  my  lines  and  life : 
Hearken  under  pain  of  death, 

Hands  and  breath; 
Strive  in  this,  and  love  the  strife. 


The  Posie. 

t  wits  contest, 
And  with  their  words  and  posies  windows 

fill: 

Lesse  then  the  least 
Of  all  thy  mercies ,  is  my  posie  still. 

46  What  I  seek  for,  what  I  sue  j  Willmott,  Grosart  49  his  B :  this  16 jj- 

See  note 

The  Posie.  Not  in  W 


THE  CHURCH  183 

This  on  my  ring,  5 

This  by  my  picture,  in  my  book  I  write : 

Whether  I  sing, 
Or  say,  or  dictate,  this  is  my  delight. 

Invention  rest, 
Comparisons  go  play,  wit  use  thy  will :  xo 

Lesse  then  the  least 
Of  all  Gods  mercies^  is  my  posie  still. 

A  Parodie. 

SOuls  joy,  when  thou  art  gone, 
And  I  alone, 
Which  cannot  be, 
Because  thou  dost  abide  with  me, 

And  I  depend  on  thee;  5 

Yet  when  thou  dost  suppresse 

The  cheerfulnesse 

Of  thy  abode, 
And  in  my  powers  not  stirre  abroad, 

But  leave  me  to  my  load :  10 

O  what  a  damp  and  shade 

Doth  me  invade! 

No  stormie  night 
Can  so  afflict  or  so  affright, 

As  thy  eclipsed  light.  15 

Ah  Lord !  do  not  withdraw, 
Lest  want  of  aw 
Make  Sinne  appeare; 
And  when  thou  dost  but  shine  lesse  cleare, 

Say,  that  thou  art  not  here.  20 

And  then  what  life  I  have, 

While  Sinne  doth  rave, 
And  falsly  boast, 
That  I  may  seek,  but  thou  art  lost; 

Thou  and  alone  thou  know'st.  25 

A  Parodie.  Not  in  W 


184  THE  CHURCH 

O  what  a  deadly  cold 

Doth  me  infold  I 
I  half  beleeve, 
That  Sinne  sayes  true :  but  while  I  grieve, 

Thou  com'st  and  dost  relieve.  30 

The  Elixir. 

TEach  me,  my  God  and  King, 
In  all  things  thee  to  see, 
And  what  I  do  in  any  thing, 
To  do  it  as  for  thee : 

Not  rudely,  as  a  beast,  5 

To  runne  into  an  action ; 
But  still  to  make  thee  prepossest, 
And  give  it  his  perfection. 

A  man  that  looks  on  glasse, 
On  it  may  stay  his  eye;  10 

Or  if  he  pleaseth,  through  it  passe, 
And  then  the  heav'n  espie. 

All  may  of  thee  partake : 
Nothing  can  be  so  mean, 

Which  with  his  tincture  (for  thy  sake)  15 

Will  not  grow  bright  and  clean. 

The  Elixir.  This  and  the  remaining  six  poems  a,  e  found  in  W  as  well  as  in  B  Title : 
the  amanuensis  of  W  headed  the  poem  Perfection  ;  Herbert  added  The  Elixir  without 
crossing  out  Perfection  ;  the  new  title  wcis,  no  doubt,  chosen  after  he  had  added  the  new 
last  Averse  (II.  21-4,  as  abo<ve) :  B  has  The  Elixer  corr.  to  The  Elixir,  which  is  a/so  the 
spellingin  the  table  of  contents  of  B  and  of  1638-  :  at  head  of  poem  The  Elixer  1633-8  : 
The  Elixir  1641-  The  many  alterations  of  this  poem  in  W  are  in  Herbert's  hand 
1-4  Lord  teach  mee  to  referr 

All  things  I  doe  to  thee 
That  I  not  onely  may  not  erre 

But  allso  pleasing  bee.          W 

5-8  absent  from  W  12-13  Between  these  two  verses  W  has  the  following,  which  is 

cancelled  by  four  sloping  lines  : 

He  that  does  ought  for  thee, 

Marketh  yt  deed  for  thine  : 
And  when  the  Divel  shakes  ye  tree, 

Thou  saist,  this  fruit  is  mine. 

14  mean]  low  corr.  by  Herbert  to  meane  W  15  his]  this  7656-74  16 

grow  bright  and  clean]  to  Heauen  grow  corr.  by  Herbert  to  grow  bright  &  cleane  W 


THE  CHURCH  185 

A  servant  with  this  clause 
Makes  drudgerie  divine : 
Who  sweeps  a  room,  as  for  thy  laws, 

Makes  that  and  th'  action  fine.  20 

This  is  the  famous  stone 
That  turneth  all  to  gold : 
For  that  which  God  doth  touch  and  own 
Cannot  for  lesse  be  told. 

A  Wreath. 

A  Wreathed  garland  of  deserved  praise, 
Of  praise  deserved,  unto  thee  I  give, 
I  give  to  thee,  who  knowest  all  my  wayes, 
My  crooked  winding  wayes,  wherein  I  live, 
Wherein  I  die,  not  live :  for  life  is  straight,  5 

Straight  as  a  line,  and  ever  tends  to  thee, 
To  thee,  who  art  more  farre  above  deceit, 
Then  deceit  seems  above  simplicitie. 
Give  me  simplicitie,  that  I  may  live, 
So  live  and  like,  that  I  may  know,  thy  wayes,  10 

Know  them  and  practise  them :  then  shall  I  give 
For  this  poore  wreath,  give  thee  a  crown  of  praise. 

Death. 

DEath,  thou  wast  once  an  uncouth  hideous  thing, 
Nothing  but  bones, 
The  sad  effect  of  sadder  grones : 
Thy  mouth  was  open,  but  thou  couldst  not  sing. 

19  room,  as]  chamber,  corr.  by  Herbert  to  roome,  as  W  21-4  W  at  first  has 

the  following,  <with  a  flourish  at  the  end  indicating  the  close  of  the  poem: 

But  these  are  high  perfections  : 

Happy  are  they  that  dare 
Lett  in  the  Light  to  all  their  actions 

And  show  them  as  they  are. 

Herbert  has  struck  through  these  lines  and  substituted  the  verse  as  it  reappears  in  B 
and  1633  (II.  21-4} 

A  Wreath.  In  W  this  poem  precedes  To  all  Angels  and  Saints  10  know, 

Palmer  :  know  B  W 1633- 


i86  THE  CHURCH 

For  we  considered  thee  as  at  some  six  5 

Or  ten  yeares  hence, 
After  the  losse  of  life  and  sense, 
Flesh  being  turn'd  to  dust,  and  bones  to  sticks. 

We  lookt  on  this  side  of  thee,  shooting  short ; 

Where  we  did  finde  10 

The  shells  of  fledge  souls  left  behinde, 
Dry  dust,  which  sheds  no  tears,  but  may  extort. 

But  since  our  Saviours  death  did  put  some  bloud 

Into  thy  face; 

Thou  art  grown  fair  and  full  of  grace,  15 

Much  in  request,  much  sought  for  as  a  good. 

For  we  do  now  behold  thee  gay  and  glad, 

As  at  dooms-day; 

When  souls  shall  wear  their  new-aray, 
And  all  thy  bones  with  beautie  shall  be  clad.  20 

Therefore  we  can  go  die  as  sleep,  and  trust 

Half  that  we  have 
Unto  an  honest  faithfull  grave; 
Making  our  pillows  either  down,  or  dust. 

Dooms-day. 


COme 
Mai 


away, 

Make  no  delay. 
Summon  all  the  dust  to  rise, 
Till  it  stirre,  and  rubbe  the  eyes; 
While  this  member  jogs  the  other,  5 

Each  one  whispring,  Live  you  brother? 

Come  away, 
Make  this  the  day. 
Dust,  alas,  no  musick  feels, 

But  thy  trumpet :  then  it  kneels,  10 

As  peculiar  notes  and  strains 
Cure  Tarantulas  raging  pains. 

Death.     16  sought  for  B  J6j5-  :  sought  for,  1633-4  :  long'd  for  W 
Dooms-day.  6  you\ye  1635-56  brother?]  Brother.  B  12  Taran- 

tulas W :  Tarantulaes  B  1633- 


THE  CHURCH  187 

Come  away, 
O  make  no  stay! 

Let  the  graves  make  their  confession,  15 

Lest  at  length  they  plead  possession : 
Fleshes  stubbornnesse  may  have 
Read  that  lesson  to  the  grave. 

Come  away, 

Thy  flock  doth  stray.  20 

Some  to  windes  their  bodie  lend, 
And  in  them  may  drown  a  friend : 
Some  in  noisome  vapours  grow 
To  a  plague  and  publick  wo. 

Come  away,  25 

Help  our  decay. 
Man  is  out  of  order  hurl'd, 
Parceled  out  to  all  the  world. 
Lord,  thy  broken  consort  raise, 
And  the  musick  shall  be  praise,  3° 


^Judgement. 

Ajnightie  Judge,  how  shall  poore  wretches  brook 
Thy  dreadfull  look, 
Able  a  heart  of  iron  to  appall, 

When  thou  shalt  call 
For  ev'ry  mans  peculiar  book  ?  5 

What  others  mean  to  do,  I  know  not  well ; 

Yet  I  heare  tell, 
That  some  will  turn  thee  to  some  leaves  therein 

So  void  of  sinne, 
That  they  in  merit  shall  excell.  10 

21  windes]  misprinted  the  windes  Willmott:  wines  conj.  Hall    Set  note       bodie] 
bodies  W,  Grosart :  body  B 

Judgement.  7  heare]  misprinted  here  1660-1799,  Pickering  See  note 


i88  THE  CHURCH 

But  I  resolve,  when  thou  shalt  call  for  mine, 

That  to  decline, 
And  thrust  a  Testament  into  thy  hand : 

Let  that  be  scann'd. 
There  thou  shalt  finde  my  faults  are  thine.  15 

Heaven. 

OWho  will  show  me  those  delights  on  high  ? 
Echo.  I. 

Thou  Echo,  thou  art  mortall,  all  men  know. 

Echo.  No. 

Wert  thou  not  born  among  the  trees  and  leaves  ?        5 

Echo.  Leaves. 

And  are  there  any  leaves,  that  still  abide  ? 

Echo.  Bide* 

What  leaves  are  they  ?  impart  the  matter  wholly. 

Echo.  Holy.  10 

Are  holy  leaves  the  Echo  then  of  blisse  ? 

Echo.  Yes. 

Then  tell  me,  what  is  that  supreme  delight  ? 

Echo.  Light. 

Light  to  the  minde:  what  shall  the  will  enjoy?  15 

Echo.  Joy. 

But  are  there  cares  and  businesse  with  the  pleasure? 

Echo.  Leisure. 

Light,  joy,  and  leisure;  but  shall  they  persever? 

Echo.  Ever.  20 


Love  (in). 


Eve  bade  me  welcome :  yet  my  soul  drew  back, 
Guiltie  of  dust  and  sinne. 
But  quick-ey'd  Love,  observing  me  grow  slack 

From  my  first  entrance  in, 

Drew  nearer  to  me,  sweetly  questioning,  5 

If  I  lack'd  any  thing. 

Heaven.  The  answers  of  Echo,  italicized 1633-   ,  are  not  distinguished  in  B  and  W 
5  trees]  woods  W        7  that]  wch  W        9  wholly.]  wholly  ?  B         17  there]  their  B 
Love  (III).   Numbering  Ed 


THE  CHURCH  189 

A  guest,  I  answer'd,  worthy  to  be  here : 

Love  said,  You  shall  be  he. 

I  the  unkinde,  ungratefull  ?  Ah  my  deare, 

I  cannot  look  on  thee.  10 

Love  took  my  hand,  and  smiling  did  reply, 
Who  made  the  eyes  but  I  ? 

Truth  Lord,  but  I  have  marr'd  them :  let  my  shame 
Go  where  it  doth  deserve. 

And  know  you  not,  sayes  Love,  who  bore  the  blame  ?    15 
My  deare,  then  I  will  serve. 

You  must  sit  down,  sayes  Love,  and  taste  my  meat : 
So  I  did  sit  and  eat. 

FINIS. 

Glory  be  to  God  on  high 
And  on  earth  fence 

Good  will  towards  men. 

8  You  1633*-  :  you  B  W 1633  14  doth]  does  W 

Glory  be  &c.  Printed  here  as  written  in  B  ;  arranged  in  ttuoo  lines  1633—  N°* 
in  W  Vaughan  ends  The  Mount  of  Olives  (1652)  with  these  words,  followed  by 
the  couplet  which  follows  Herbert's  L'Envoy  (/>.  790) 


THE   CHURCH   MILITANT 

A~,mightie  Lord,  who  from  thy  glorious  throne 
Seest  and  rulest  all  things  ev'n  as  one : 
The  smallest  ant  or  atome  knows  thy  power, 
Known  also  to  each  minute  of  an  houre : 
Much  more  do  Common-weals  acknowledge  thee,          5 
And  wrap  their  policies  in  thy  decree, 
Complying  with  thy  counsels,  doing  nought 
Which  doth  not  meet  with  an  eternall  thought. 
But  above  all,  thy  Church  and  Spouse  doth  prove 
Not  the  decrees  of  power,  but  bands  of  love.  10 

Early  didst  thou  arise  to  plant  this  vine, 
Which  might  the  more  indeare  it  to  be  thine. 
Spices  come  from  the  East;  so  did  thy  Spojase, 
Trireme  as  the  light,  sweet  as  the  laden  boughs 
Ot  Noahs  shadie  vine,  chaste  as  the  dove;  15 

Prepar'd  and  fitted  to  receive  thy  love. 
The  course  was  westward,  that  the  sunne  might  light 
As  well  our  understanding  as  our  sight. 
Where  th'  Ark  did  rest,  there  Abraham  began 
To  bring  the  other  Ark  from  Canaan.  20 

Moses  pursu'd  this :  but  King  Solomon 
Finish'd  and  fixt  the  old  religion. 
When  it  grew  loose,  the  Jews  did  hope  in  vain 
By  nailing  Christ  to  fasten  it  again. 

But  to  the  Gentiles  he  bore  crosse  and  all,  *5 

Rending  with  earthquakes  the  partition-wall : 
Onely  whereas  the  Ark  in  glorie  shone, 
Now  with  the  crosse,  as  with  a  staffe,  alone, 
Religion,  like  a  pilgrime,  westward  bent, 
Knocking  at  all  doores,  ever  as  she  went.  30 

Yet  as  the  sunne,  though  forward  be  his  flight, 

The  Church  Militant.  A  new  section  of  the  /6jj  volume,  as  also  of  both  MSS.,  is 
marked  by  the  use  a/The  Church  Militant  as  the  page -he  acting  for  all  that  follows,  as 
well  as  by  FINIS  after  the  preceding  poem.  In  B  there  is  a  blank  page  between  the 
sections,  and  in  W  five  blank  pages.  8  doth]  does  W  n  Thou  didst 

rise  early  for  to  plant  this  vine  W  16  All,  Emblems,  w<*  thy  Darling  doth 

improue.  W  20  from]  to  W  See  note 


THE  CHURCH  MILITANT  191 

Listens  behinde  him,  and  allows  some  light, 

Till  all  depart :  so  went  the  Church  her  way, 

Letting,  while  one  foot  stept,  the  other  stay 

Among  the  eastern  nations  for  a  time,  35 

Till  both  removed  to  the  western  clime. 

To  Egypt  first  she  came,  where  they  did  prove 

Wonders  of  anger  once,  but  now  of  love. 

The  ten  Commandments  there  did  flourish  more 

Then  the  ten  bitter  plagues  had  done  before.  40 

Holy  Macarius  and  great  Anthonie 

Made  Pharaoh  Moses,  changing  th'  historic. 

Goshen  was  darknesse,  Egypt  full  of  lights, 

Nilus  for  monsters  brought  forth  Israelites. 

Such  power  hath  mightie  Baptisme  to  produce  45 

For  things  misshapen,  things  of  highest  use. 

How  deare  to  me^  O  God,  thy  counsels  are! 

Who  may  with  thee  compare? 
Religion  thence  fled  into  Greece,  where  arts 
Gave  her  the  highest  place  in  all  mens  hearts.  50 

Learning  was  pos'd,  Philosophic  was  set, 
Sophisters  taken  in  a  fishers  net. 
Plato  and  Aristotle  were  at  a  losse, 
And  wheel'd  about  again  to  spell  Christ-Crosse. 
Prayers  chas'd  syllogismes  into  their  den,  55 

And  Ergo  was  transform'd  into  Amen. 
Though  Greece  took  horse  as  soon  as  Egypt  did, 
And  T^ome  as  both ;  yet  Egypt  faster  rid, 
And  spent  her  period  and  prefixed  time 
Before  the  other,    Greece  being  past  her  prime,  60 

Religion  went  to  l^ome,  subduing  those, 
Who,  that  they  might  subdue,  made  all  their  foes. 
The  Warrier  his  deere  skarres  no  more  resounds, 
But  seems  to  yeeld  Christ  hath  the  greater  wounds, 

32-3  allows  .  .  .  depart :]  giues  them  some  light  Till  all  be  gone.    W  49 

Thence  into  Greece  she  fled,  where  curious  Arts  W  52  a  fishers  net]  a  ffisher- 

nett  W  54  Christ-Crosse]  Christ-Cross e  1641-1809  (except  1674],  Pickering 

59  And  spent]  Spending  W 
60-2  Before  ye  other  two  were  in  their  prime. 

From  Greece  to  Rome  she  went,  subduing  those 
Who  had  subdued  all  the  world  for  foes.    W 
64  hath]  had  W 


I92  THE  CHURCH   MILITANT 

Wounds  willingly  endur'd  to  work  his  blisse,  65 

Who  by  an  ambush  lost  his  Paradise. 

The  great  heart  stoops,  and  taketh  from  the  dust 

A  sad  repentance,  not  the  spoils  of  lust: 

Quitting  his  spear,  lest  it  should  pierce  again 

Him  in  his  members,  who  for  him  was  slain.  70 

The  Shepherds  hook  grew  to  a  scepter  here, 

Giving  new  names  and  numbers  to  the  yeare. 

But  th'  Empire  dwelt  in  Greece^  to  comfort  them 

Who  were  cut  short  in  Alexanders  stemme. 

In  both  of  these  Prowesse  and  Arts  did  tame  75 

And  tune  mens  hearts  against  the  Gospel  came: 

Which  using,  and  not  fearing  skill  in  th'  one, 

Or  strength  in  th'  other,  did  erect  her  throne. 

Many  a  rent  and  struggling  th'  Empire  knew, 

(As  dying  things  are  wont)  untill  it  flew       *  so 

At  length  to  Germanie,  still  westward  bending, 

And  there  the  Churches  festivall  attending : 

That  as  before  Empire  and  Arts  made  way, 

(For  no  lesse  Harbingers  would  serve  then  they) 

So  they  might  still,  and  point  us  out  the  place  8-5 

Where  first  the  Church  should  raise  her  down-cast  face. 

Strength  levels  grounds,  Art  makes  a  garden  there; 

Then  showres  Religion,  and  makes  all  to  bear. 

Spain  in  the  Empire  shar'd  with  Germanic, 

But  England  in  the  higher  victorie :  90 

Giving  the  Church  a  crown  to  keep  her  state, 

And  not  go  lesse  then  she  had  done  of  late. 

Constantines  British  line  meant  this  of  old, 

And  did  this  mysterie  wrap  up  and  fold 

Within  a  sheet  of  paper,  which  was  rent  95 

From  times  great  Chronicle,  and  hither  sent. 

Thus  both  the  Church  and  Sunne  together  ran 

Unto  the  farthest  old  meridian. 

How  deare  to  me,  O  God,  thy  counsels  are! 

Who  may  with  thee  compare?  100 

Much  about  one  and  the  same  time  and  place, 
Both  where  and  when  the  Church  began  her  race, 

76  tune]  dense  W  78  did  erect  her  throne]  took  possession  W 


THE  CHURCH   MILITANT  193 

Sinne  did  set  out  of  Eastern  Babylon, 

And  traveird  westward  also :  journeying  on 

He  chid  the  Church  away,  where  e're  he  came,  105 

Breaking  her  peace,  and  tainting  her  good  name. 

At  first  he  got  to  Egypt^  and  did  sow 

Gardens  of  gods,  which  ev'ry  yeare  did  grow 

Fresh  and  fine  deities.   They  were  at  great  cost, 

Who  for  a  god  clearely  a  sallet  lost.  no 

Ah,  what  a  thing  is  man  devoid  of  grace, 

Adoring  garlick  with  an  humble  face, 

Begging  his  food  of  that  which  he  may  eat, 

Starving  the  while  he  worshippeth  his  meat! 

Who  makes  a  root  his  god,  how  low  is  he,  us 

If  God  and  man  be  sever'd  infinitely! 

What  wretchednesse  can  give  him  any  room, 

Whose  house  is  foul,  while  he  adores  his  broom  ? 

None  will  beleeve  this  now,  though  money  be 

In  us  the  same  transplanted  foolerie.  120 

Thus  Sinne  in  Egypt  sneaked  for  a  while; 

His  highest  was  an  ox  or  crocodile, 

And  such  poore  game.   Thence  he  to  Greece  doth  passe, 

And  being  craftier  much  then  Goodnesse  was, 

He  left  behinde  him  garrisons  of  sinnes  125 

To  make  good  that  which  ev'ry  day  he  winnes. 

Here  Sinne  took  heart,  and  for  a  garden-bed 

Rich  shrines  and  oracles  he  purchased  : 

He  grew  a  gallant,  and  would  needs  foretell 

As  well  what  should  befall,  as  what  befell.  130 

Nay,  he  became  a  poet,  and  would  serve 

His  pills  of  sublimate  in  that  conserve. 

The  world  came  in  with  hands  and  purses  full 

To  this  great  lotterie,  and  all  would  pull. 

But  all  was  glorious  cheating,  brave  deceit,  135 

Where  some  poore  truths  were  shuffled  for  a  bait 

To  credit  him,  and  to  discredit  those 

104  westward  also :  journeying  on]  west-ward  also  Journeying  on,  B :  Westward 
allso,  coasting  on,  W  108  grow  W\  grow,  B  1633-  123  poore]  small 

W  133  came  in  with  W ':  came  with  B  :  came  both  with  1633-   (perhaps  B 

inadvertently  omitted  in,  and  the  editor  of  1633,  finding  a  syllable  short,  and  not 
having  W  before  him,  supplied  both)  137  to  discredit]  so  discreditt  W 

917.15  o 


i94  THE  CHURCH  MILITANT 

Who  after  him  should  braver  truths  disclose. 

From  Greece  he  went  to  Rome :  and  as  before 

He  was  a  God,  now  he's  an  Emperour.  140 

Nero  and  others  lodg'd  him  bravely  there, 

Put  him  in  trust  to  rule  the  Roman  sphere. 

Glorie  was  his  chief  instrument  of  old : 

Pleasure  succeeded  straight,  when  that  grew  cold. 

Which  soon  was  blown  to  such  a  mightie  flame,       145 

That  though  our  Saviour  did  destroy  the  game, 

Disparking  oracles,  and  all  their  treasure, 

Setting  affliction  to  encounter  pleasure; 

Yet  did  a  rogue  with  hope  of  carnall  joy 

Cheat  the  most  subtill  nations.  Who  so  coy,  150 

So  trimme,  as  Greece  and  Egypt?  yet  their  hearts 

Are  given  over,  for  their  curious  arts, 

To  such  Mahometan  stupidities, 

As  the  old  heathen  would  deem  prodigies. 

How  deare  to  me>  O  God,  thy  counsels  are!  155 

Who  may  with  thee  compare? 
Onely  the  West  and  Rome  do  keep  them  free 
From  this  contagious  infidelitie. 
And  this  is  all  the  Rock,  whereof  they  boast, 
As  Rome  will  one  day  finde  unto  her  cost.  160 

Sinne  being  not  able  to  extirpate  quite 
The  Churches  here,  bravely  resolv'd  one  night 
To  be  a  Church-man  too,  and  wear  a  Mitre : 
The  old  debauched  ruffian  would  turn  writer. 
I  saw  him  in  his  studie,  where  he  sate  165 

Busie  in  controversies  sprung  of  late. 
A  gown  and  pen  became  him  wondrous  well : 
His  grave  aspect  had  more  of  heav'n  then  hell : 
Onely  there  was  a  handsome  picture  by, 

142  Roman  B   W  7656-  :   Romane   1633-41  and  undated  jth  edn  148 

affliction]  afflictions  W  151  trimme]  spruse  W  157  Onely  the  West] 

Europe  alone  corr.  by  2nd  hand  to  Only  the  west  W  159-60  boast,  As  Rom* 

.  .  .  cost.] 

boast  : 

Traditions  are  accounts  wtbout  our  host. 

They  who  rely  on  them  must  reckon  twice 

When  written  Truths  shall  censure  mans  devise.    W    (having   one 
couplet  more  than  B  and  1633)  168  had  more  of]  was  liker  W 


THE  CHURCH  MILITANT  195 

To  which  he  lent  a  corner  of  his  eye.  170 

As  Sinne  in  Greece  a  Prophet  was  before, 

And  in  old  Rome  a  mightie  Emperour; 

So  now  being  Priest  he  plainly  did  professe 

To  make  a  jest  of  Christs  three  offices : 

The  rather  since  his  scatter'd  jugglings  were  175 

United  now  in  one  both  time  and  sphere. 

From  Egypt  he  took  pettie  deities, 

From  Greece  oracular  infallibilities, 

And  from  old  Rome  the  libertie  of  pleasure 

By  free  dispensings  of  the  Churches  treasure.  180 

Then  in  memorial!  of  his  ancient  throne 

He  did  surname  his  palace,  Babylon. 

Yet  that  he  might  the  better  gain  all  nations, 

And  make  that  name  good  by  their  transmigrations, 

From  all  these  places,  but  at  divers  times,  185 

He  took  fine  vizards  to  conceal  his  crimes : 

From  Egypt  Anchorisme  and  retirednesse, 

Learning  from  Greece,  from  old  Rome  statelinesse : 

And  blending  these  he  carri'd  all  mens  eyes, 

While  Truth  sat  by,  counting  his  victories:  190 

Whereby  he  grew  apace  and  scorn'd  to  use 

Such  force  as  once  did  captivate  the  Jews ; 

But  did  bewitch,  and  finely  work  each  nation 

Into  a  voluntarie  transmigration. 

All  poste  to  T(ome:  Princes  submit  their  necks  195 

Either  t*  his  publick  foot  or  private  tricks. 

It  did  not  fit  his  gravitie  to  stirre, 

Nor  his  long  journey,  nor  his  gout  and  fiirre. 

Therefore  he  sent  out  able  ministers, 

Statesmen  within,  without  doores  cloisterers :  200 

Who  without  spear,  or  sword,  or  other  drumme 

179  pleasure  B  W     pleasure,  1633-  180  free  dispensings]  dispensations  W 

184  transmigrations  W\  transmigrations,  B:  transmigrations;  1633-  190 

his]  Palmer  states  wrongly  that  B  omits  193  finely]  finally  Pickering,  Willmott, 

Grosart      But  did  bewitch  both  kings  &  many  a  nation  W  194  Into]  Vnto 

W  196  t'  his]  to'his  B  W  198  and]  or  W 

201-4  Who  brought  his  doctrins  &  his  deeds  from  Rome 

But  when  they  were  vnto  y6  Sorbon  come, 
The  waight  was  such  they  left  yc  doctrins  there 
Shipping  ye  vices  onely  for  our  sphere.    W 


196  THE  CHURCH  MILITANT 

Then  what  was  in  their  tongue,  did  overcome; 

And  having  conquer'd,  did  so  strangely  rule, 

That  the  whole  world  did  seem  but  the  Popes  mule. 

As  new  and  old  1{pme  did  one  Empire  twist;  205 

So  both  together  are  one  Antichrist, 

Yet  with  two  faces,  as  their  Janus  was, 

Being  in  this  their  old  crackt  looking-glasse. 

How  deare  to  me,  O  God,  thy  counsels  are! 

Who  may  with  thee  compare?        210 
Thus  Sinne  triumphs  in  Western  Babylon; 
Yet  not  as  Sinne,  but  as  Religion. 
Of  his  two  thrones  he  made  the  latter  best, 
And  to  defray  his  journey  from  the  east. 
Old  and  new  Babylon  are  to  hell  and  night,  215 

As  is  the  moon  and  sunne  to  heav'n  and  light. 
When  th'  one  did  set,  the  other  did  take  place, 
Confronting  equally  the  Law  and  Grace. 
They  are  hells  land-marks,  Satans  double  crest : 
They  are  Sinnes  nipples,  feeding  th'  east  and  west.    220 
But  as  in  vice  the  copie  still  exceeds 
The  pattern,  but  not  so  in  vertuous  deeds ; 
So  though  Sinne  made  his  latter  seat  the  better, 
The  latter  Church  is  to  the  first  a  debter. 
The  second  Temple  could  not  reach  the  first :  225 

And  the  late  reformation  never  durst 
Compare  with  ancient  times  and  purer  yeares; 
But  in  the  Jews  and  us  deserveth  tears. 
Nay,  it  shall  ev'ry  yeare  decrease  and  fade ; 
Till  such  a  darknesse  do  the  world  invade  230 

At  Christs  last  coming,  as  his  first  did  finde : 
Yet  must  there  such  proportion  be  assigned 
To  these  diminishings,  as  is  between 
The  spacious  world  and  Jurie  to  be  seen. 
Religion  stands  on  tip-toe  in  our  land,  235 

Readie  to  passe  to  the  American  strand. 

207  was,  B  :  was  W\  was  j  1633-  218  capitals  from  B  Wt  not  in  1633  223 

and  224  latter]  later  W  (but  latter  in  I.  213)  232  proportion  W:  proportions 

B  1633-  235-59  quoted  by  Oley  in  Herbert's  Remains,  'with  no  variation  except 

in  punctuation  and  use  of  capitals  2  3  5-6  quoted  in  Walton's  Lives  2  3  5  on 

tip-toe]  a  Tip-toe  Walton 


THE  CHURCH  MILITANT  197 

When  height  of  malice,  and  prodigious  lusts, 

Impudent  sinning,  witchcrafts,  and  distrusts 

(The  marks  of  future  bane)  shall  fill  our  cup 

Unto  the  brimme,  and  make  our  measure  up ;  240 

When  Sein  shall  swallow  Tiber^  and  the  Thames 

By  letting  in  them  both  pollutes  her  streams  : 

When  Italic  of  us  shall  have  her  will, 

And  all  her  calender  of  sinnes  fulfill; 

Whereby  one  may  foretell,  what  sinnes  next  yeare  045 

Shall  both  in  France  and  England  domineer : 

Then  shall  Religion  to  America  flee: 

They  have  their  times  of  Gospel,  ev'n  as  we, 

My  God,  thou  dost  prepare  for  them  a  way 

By  carrying  first  their  gold  from  them  away:  250 

For  gold  and  grace  did  never  yet  agree : 

Religion  alwaies  sides  with  povertie. 

We  think  we  rob  them,  but  we  think  amisse: 

We  are  more  poore,  and  they  more  rich  by  this. 

Thou  wilt  revenge  their  quarrell,  making  grace  255 

To  pay  our  debts,  and  leave  her  ancient  place 

To  go  to  them,  while  that  which  now  their  nation 

But  lends  to  us,  shall  be  our  desolation. 

Yet  as  the  Church  shall  thither  westward  flie, 

So  Sinne  shall  trace  and  dog  her  instantly:  260 

They  have  their  period  also  and  set  times 

Both  for  their  vertuous  actions  and  their  crimes. 

And  where  of  old  the  Empire  and  the  Arts 

Usher'd  the  Gospel  ever  in  mens  hearts, 

Spain  hath  done  one;  when  Arts  perform  the  other,          265 

The  Church  shall  come,   &   Sinne  the  Church  shall 

smother  : 

That  when  they  have  accomplished  their  round, 
And  met  in  th'  east  their  first  and  ancient  sound, 
Judgement  may  meet  them  both  &  search  them  round. 
Thus  do  both  lights,  as  well  in  Church  as  Sunne,  270 

242  both  B  W  1634-  :  both,  16 33  1633*      pollutes]  pollute  W  245  foretell 

B  W  1633*-  :  fortell  1633  248  times]  time  W  252  alwaies]  alway  W 

256  her  ancient  B   W ':  our  ancient  J6jj~  See  note  258  But  lends  to  us] 

Lendethto  vs  W  267  have  W 1633*-  :  haue  B  1633       their  B  W  \  the  1633- 

267-9  Whas  an  external  bracket  to  the  left  of  this  triplet        269  them  round]  ye  round  B 


198  THE  CHURCH  MILITANT 

Light  one  another,  and  together  runne. 

Thus  also  Sinne  and  Darknesse  follow  still 

The  Church  and  Sunne  with  all  their  power  and  skill. 

But  as  the  Sunne  still  goes  both  west  and  east; 

So  also  did  the  Church  by  going  west  275 

Still  eastward  go;  because  it  drew  more  neare 

To  time  and  place,  where  judgement  shall  appeare. 

How  deare  to  wey  O  God,  thy  counsels  are! 

Who  may  with  thee  compare? 

271-3  Like  Comick  Lovers  euer  one  way  runn: 

Thus  also  sinn  and  darknes  constantly 
ffollow  ye  Church  &  sunn  where  ere  they  fly.    W 


THE  CHURCH  MILITANT  199 

L?Envoy. 

King  of  Glorie>  King  of  Peace, 
With  the  one  make  warre  to  cease; 
With  the  other  blesse  thy  sheep, 
Thee  to  love,  in  thee  to  sleep. 
Let  not  Sinne  devoure  thy  fold,  5 

Bragging  that  thy  bloud  is  cold, 
That  thy  death  is  also  dead, 
While  his  conquests  dayly  spread; 
That  thy  flesh  hath  lost  his  food, 
And  thy  Crosse  is  common  wood.  10 

Choke  him,  let  him  say  no  more, 
But  reserve  his  breath  in  store, 
Till  thy  conquests  and  his  fall 
Make  his  sighs  to  use  it  all, 

And  then  bargain  with  the  winde  15 

To  discharge  what  is  behinde. 

Blessed  be  God  alone. 
Thrice  blessed  Three  in  One. 

FINIS. 

L'Envoy.  Both  MSS.  continue  the  page-heading  The  Church  Militant ;  no  page- 
heading  in  1633-  In  W  the  title  L'envoy  is  in  a  different  hand  from  the  copyist's, 
perhaps  the  author's  i  Glorie  .  .  .  Peace]  initial  capitals  from  B  W\  cf.  the  same 

opening  line  in  Praise  (II)  2  warre]  warrs  W ':  wars  1678-1809  See  note 

1 1  say]  speak  W  12  But]  Or  corr.  by  2nd  hand  to  But  W  13  conquests] 

conquest  1674-1809,  Pickering,  Willmott,  Grosart  (cf.  I.  8) 

Blessed  be  God  &c.  Not  in  W  These  words  in  B  are  separated  from  the  poem 
by  double  lines  i  God  distinguished  in  B :  in  same  italic  as  the  rest  1633- 

FINIS.  Not  in  B  and  W 


ENGLISH  POEMS  IN  THE  WILLIAMS 

MS.  NOT  INCLUDED  IN   THE 

TEMPLE 

i.    The  H.  Communion. 

OGratious  Lord,  how  shall  I  know 
Whether  in  these  gifts  thou  bee  so 
As  thou  art  evry-where; 
Or  rather  so,  as  thou  alone 
Tak'st  all  the  Lodging,  leaving  none  5 

ffor  thy  poore  creature  there  ? 

ffirst  I  am  sure,  whether  bread  stay 
Or  whether  Bread  doe  fly  away 

Concerneth  bread,  not  mee. 
But  that  both  thou  and  all  thy  traine  10 

Bee  there,  to  thy  truth,  &  my  gaine, 

Concerneth  mee  &  Thee. 

And  if  in  comming  to  thy  foes 

Thou  dost  come  first  to  them,  that  showes 

The  hast  of  thy  good  will.  15 

Or  if  that  thou  two  stations  makest 
In  Bread  &  mee,  the  way  thou  takest 

Is  more,  but  for  mee  still. 

Then  of  this  also  I  am  sure 

That  thou  didst  all  those  pains  endure  20 

To'  abolish  Sinn,  not  Wheat. 
Creatures  are  good,  &  have  their  place; 
Sinn  onely,  which  did  all  deface, 

Thou  drivest  from  his  seat. 

l-Vlfrom  MS.  Jones  B  62  in  Dr.  Williams  s  Library  (here  cited  as  W)\  the  MS. 
abbreviations  ye  yt  wch  wth  are  here  printed  in  full.  First  printed  by  Grosart  in  1874. 
The  readings  at  foot  are  from  W  unless  otherwise  described.  I.  i  Lord  6  there 

9  bread  10  thou,  11  gaine  20  those]  these  Grosart  22  place 

23  deface 


ENGLISH   POEMS   IN  WILLIAMS  MS.      201 

I  could  beleeue  an  Impanation  25 

At  the  rate  of  an  Incarnation, 

If  thou  hadst  dyde  for  Bread. 
But  that  which  made  my  soule  to  dye, 
My  flesh,  &  fleshly  villany, 

That  allso  made  thee  dead.  30 

That  fflesh  is  there,  mine  eyes  deny: 
And  what  shold  flesh  but  flesh  discry, 

The  noblest  sence  of  five  ? 
If  glorious  bodies  pass  the  sight, 
Shall  they  be  food  &  strength  &  might  35 

Euen  there,  where  they  deceiue  ? 

Into  my  soule  this  cannot  pass; 
fflesh  (though  exalted)  keeps  his  grass 

And  cannot  turn  to  soule. 

Bodyes  &  Minds  are  different  Spheres,  40 

Nor  can  they  change  their  bounds  &  meres, 

But  keep  a  constant  Pole. 

This  gift  of  all  gifts  is  the  best, 
Thy  flesh  the  least  that  I  request. 

Thou  took'st  that  pledg  from  mee:  45 

Give  me  not  that  I  had  before, 
Or  give  mee  that,  so  I  have  more; 

My  God,  give  mee  all  Thee. 


ii.  Love. 

THou  art  too  hard  for  me  in  Love: 
There  is  no  dealing  with  thee  in  that  Art: 
That  is  thy  Master-peece  I  see. 
When  I  contrive  &  plott  to  prove 
Something  that  may  be  conquest  on  my  part,          5 
Thou  still,  O  Lord,  outstrippest  mee. 

26  Incarnation  28  dye  29  fleshly]  fleshy  Grosart  33  five. 

34   sight  35   strength,  37    pass  40   Spheres  47   more 

II.  3  see  5  part 


202      ENGLISH   POEMS   IN  WILLIAMS  MS. 

Sometimes,  when  as  I  wash,  I  say, 
And  shrodely,  as  I  think,  Lord  wash  my  soule 

More  spotted  then  my  flesh  can  bee. 

But  then  there  comes  into  my  way  10 

Thy  ancient  baptism,  which  when  I  was  foule 

And  knew  it  not,  yet  cleansed  mee. 

I  took  a  time  when  thou  didst  sleep, 
Great  waves  of  trouble  combating  my  brest : 

I  thought  it  braue  to  praise  thee  then,  15 

Yet  then  I  found,  that  thou  didst  creep 
Into  my  hart  with  ioye,  giving  more  rest 

Then  flesh  did  lend  thee  back  agen. 

Let  mee  but  once  the  conquest  have 
Vpon  the  matter,  'twill  thy  conquest  prove:  20 

If  thou  subdue  mortalitie, 

Thou  do'st  no  more  then  doth  the  graue : 
Whereas  if  I  orecome  thee  &  thy  Love, 

Hell,  Death  &  Divel  come  short  of  mee. 


H1 


in.   Trinity  Sunday. 

[E  that  is  one, 

Is  none. 

Two  reacheth  thee 
In  some  degree. 

Nature  &  Grace  5 

With  Glory  may  attaine  thy  Face. 
Steele  &  a  flint  strike  fire, 

Witt  &  desire 
Never  to  thee  aspire, 
Except  life  catch  &  hold  those  fast.  10 

That  which  beleefe 
Did  not  confess  in  the  first  Theefe 

His  fall  can  tell, 
ffrom  Heaven,  through  Earth,  to  Hell. 

7  say  8  think.  n  baptism  13  sleep  18  thee,  back  agen, 

20  matter  21  mortalitie  22  more,  23  Love 


ENGLISH  POEMS  IN  WILLIAMS  MS.       203 

Lett  two  of  those  alone  15 

To  them  that  fall, 

Who  God  &  Saints  and  Angels  loose  at  last. 
Hee  that  has  one, 
Has  all. 


iv.  Euen-song. 

THe  Day  is  spent,  &  hath  his  will  on  mee : 
I  and  the  Sunn  haue  runn  our  races, 
I  went  the  slower,  yet  more  paces, 
ffor  I  decay,  not  hee. 

Lord  make  my  Losses  vp,  &  sett  mee  free:  5 

That  I  who  cannot  now  by  day 
Look  on  his  daring  brightnes,  may 
Shine  then  more  bright  then  hee. 

If  thou  deferr  this  light,  then  shadow  mee: 

Least  that  the  Night,  earths  gloomy  shade,        10 
ffouling  her  nest,  my  earth  invade, 
As  if  shades  knew  not  Thee. 

But  thou  art  Light  &  darknes  both  togeather: 
If  that  bee  dark  we  can  not  see, 
The  sunn  is  darker  then  a  Tree,  15 

And  thou  more  dark  then  either. 

Yet  Thou  art  not  so  dark,  since  I  know  this, 
But  that  my  darknes  may  touch  thine, 
And  hope,  that  may  teach  it  to  shine, 

Since  Light  thy  Darknes  is.  20 

O  lett  my  Soule,  whose  keyes  I  must  deliver 
Into  the  hands  of  senceles  Dreames 
Which  know  not  thee,  suck  in  thy  beames 
And  wake  with  thee  for  ever. 

IV.  4  decay         5  Losses]  Loss  Grosart         10  shade          14  see:          15  then] 
than  Palmer          18  thine:          23  thee; 


204      ENGLISH  POEMS  IN  WILLIAMS  MS. 
v.    The  KnelL 


Ti 


S He  Bell  doth  toiler 

Lord  help  thy  servant  whose  perplexed  Soule 
Doth  wishly  look 
On  either  hand 

And  sometimes  offers,  sometimes  makes  a  stand,  ^ 

Strugling  on  th'  hook. 

Now  is  the  season, 
Now  the  great  combat  of  our  flesh  &  reason : 

O  help,  my  God  1 

See,  they  breake  in,  10 

Disbanded  humours,  sorrows,  troops  of  Sinn, 

Each  with  his  rodd. 

Lord  make  thy  Blood 
Convert  &  colour  all  the  other  flood 

And  streams  of  grief,  15 

That  they  may  bee 
Julips  &  Cordials  when  wee  call  on  thee 

ffor  some  relief. 


vi.  Perseverance. 

MY  God,  the  poore  expressions  of  my  Love 
Which  warme  these  lines  &  serve  them  vp  to  thee 
Are  so,  as  for  the  present  I  did  moue, 
Or  rather  as  thou  mouedst  mee. 

But  what  shall  issue,  whither  these  my  words  5 

Shal  help  another,  but  my  iudgment  bee, 
As  a  burst  fouling-peece  doth  saue  the  birds 
But  kill  the  man,  is  seald  with  thee. 

V.  i  tolle  5  stand  7  season  8  reason  9  help  10  in 
1 1  sorrows       Sinn             1 5  grief 

VI.  2  lines,  3  present,       moue  6  bee; 


ENGLISH  POEMS  IN  WILLIAMS  MS.      205 

ffor  who  can  tell,  though  thou  hast  dyde  to  winn 
And  wedd  my  soule  in  glorious  paradise,  10 

Whither  my  many  crymes  and  vse  of  sinn 
May  yet  forbid  the  banes  and  bliss  ? 

Onely  my  soule  hangs  on  thy  promisses 
With  face  and  hands  clinging  vnto  thy  brest, 
Clinging  and  crying,  crying  without  cease,  15 

Thou  art  my  rock,  thou  art  my  rest. 

10  paradise;  12  banes]  banns  Palmer       bliss.  15  cease 


POEMS  FROM  WALTON'S  LIVES 

Sonnets. 

MY  God,  where  is  that  ancient  heat  towards  thee, 
Wherewith  whole  showls  of  Martyrs  once  did  burn. 

Besides  their  other  flames  ?  Doth  Poetry 
Wear  Venus  Livery  ?  only  serve  her  turn  ? 
Why  are  not  Sonnets  made  of  thee  ?  and  layes  5 

Upon  thine  Altar  burnt  ?   Cannot  thy  love 

Heighten  a  spirit  to  sound  out  thy  praise 
As  well  as  any  she  ?  Cannot  thy  Dove 
Out-strip  their  Cupid  easily  in  flight  ? 

Or,  since  thy  wayes  are  deep,  and  still  the  same,  10 

Will  not  a  verse  run  smooth  that  bears  thy  name  ? 
Why  doth  that  fire,  which  by  thy  power  and  might 

Each  breast  does  feel,  no  braver  fuel  choose 

Than  that,  which  one  day  Worms  may  chance  refuse  ? 

SUre,  Lord,  there  is  enough  in  thee  to  dry 
Oceans  of  Ink\  for,  as  the  Deluge  did 

Cover  the  Earth,  so  doth  thy  Majesty: 
Each  Cloud  distills  thy  praise,  and  doth  forbid 
Poets  to  turn  it  to  another  use.  5 

Roses  and  Lillies  speak  thee;  and  to  make 

A  pair  of  Cheeks  of  them,  is  thy  abuse. 
Why  should  I  W omens  eyes  for  Chrystal  take  ? 
Such  poor  invention  burns  in  their  low  mind 

Whose  fire  is  wild,  and  doth  not  upward  go          10 

To  praise,  and  on  thee,  Lord,  some  Ink  bestow. 
Open  the  bones,  and  you  shall  nothing  find 

In  the  best  face  but^//^,  when,  Lord,  in  thee 

The  beauty  lies  in  the  discovery. 

Sonnets.  From  Walton  s  Lives  (1676).  Also  in  Life  of  Herbert  (1670),  in  the  Life 
in  The  Temple  (1674)  and  in  Lives  (1675).  Printed  in  italic,  with  certain  words  in 
roman,  here  italicized.  A  line- space  separates  the  sonnets,  except  in  1675 

I.  3  flames?   1674167$:  flames.   1670  (bothedns)  n  name?   Ed:  name! 
Walton             14  day  Worms  Ed:  day,  Worms,  Walton 

II.  i  Sure  comma  supplied  by  Ed  9  mind]  mind,  1670  (Life)  1 1  thee, 
Ed:  thee  Walton            13  when,  Ed:  when  Walton            14  lies  Ed:  lies,  Walton 


POEMS  FROM  WALTON'S   LIVES          207 

To  my  Successor. 

IF  thou  chance  for  to  find 
A  new  House  to  thy  mind, 
And  built  without  thy  Cost: 
Be  good  to  the  Poor, 

As  God  gives  thee  store,  5 

And  then,  my  Labour 's  not  lost. 

Another  version. 

IF  thou  dost  find  an  house  built  to  thy  mind 
Without  thy  cost, 

Serve  thou  the  more  God  and  the  poore; 
My  labour  is  not  lost. 

To  my  Successor.  From  Walton  (editions  as  in  the  preceding  footnote) 
Another  version.  From  T.  Fuller,  The  Holy  State  (1642).  See  note 
For  Walton  s  version  of  the  lines  'On  Dr.  Donne's  Seal*  see  below,  p.  439. 


DOUBTFUL    POEMS 

On  Sir  yohn  Danvers. 

PAsse  not  by, 
Search  and  you  may 
Find  a  treasure 
Worth  your  stay. 

What  makes  a  Danvers  5 

Would  you  find  ? 
In  a  fay  re  bodie 
A  fayre  mind. 

Sr  John  Danvers7  earthly  part 

Here  is  copied  out  by  art;  10 

But  his  heavenly  and  divine, 

In  his  progenie  doth  shine. 

Had  he  only  brought  them  forth, 

Know  that  much  had  been  his  worth; 

Ther's  no  monument  to  a  sonne,  15 

Reade  him  there,  and  I  have  done. 


On  Henry  Danvers  earl  of  Danby. 

EPITAPH 

S Acred  Marble,  safely  keepe 
His  dvst  who  vnder  thee  must  sleepe 
Vntill  the  graues  againe  restore 
Theire  dead,  and  Time  shalbe  no  more : 
Meane  while,  if  hee  (wch  all  thinges  weares)  5 

Doe  ruine  thee ;  or  if  the  teares 

On  Sir  John  Danvers.  From  John  Aubrey 's  Wiltshire  Collections,  ed.  J.  E.  Jack- 
son. Devizes,  1862.  Less  correctly  printed  in  Aubrey's  Collections  for  Wilts.,  Part  I. 
London,  1821. 

On  Henry  Danvers.  From  Danby*s  tomb  in  Dauntsey  Churchy  Wilts.:  engraved 
throughout  in  capitals,  'with  larger  initial  capitals.  Printed  in  Zouch's  edition  of 
Walton's  Lives,  1796  (Z).  Also  in  Aubrey  s  Collections  for  Wilts.,  1821  and  Wiltshire 
Collections,  1862  (A),  and  in  Pickering's  Works  of  George  Herbert,  1836,  vol.  i  (Pk) 
3  graues]  years  Z  Pk  6  Doe]  Does  Z  A  Pk  the]thyZv*P£ 


DOUBTFUL  POEMS  209 

Are  shed  for  him,  dissolve  thy  frame, 
Thov  art  reqvited;  for  his  Fame, 
His  Vertves,  and  his  Worth  shalbee 
Another  Monvment  for  Thee.  10 

G:   HERBERT: 

To  the  Right  Hon.  the  L.  Chancellor  (Bacon). 

MY  Lord.   A  diamond  to  mee  you  sent, 
And  I  to  you  a  Blackamore  present. 
Gifts  speake  their  Giuers.   For  as  those  Refractions, 
Shining  and  sharp,  point  out  your  rare  Perfections; 
So  by  the  Other,  you  may  read  in  mee  5 

(Whom  Schollers  Habitt  &  Obscurity 
Hath  soild  with  Black)  the  colour  of  my  state, 
Till  your  bright  gift  my  darknesse  did  abate. 
Onely,  most  noble  Lord,  shutt  not  the  doore 
Against  this  meane  &  humble  Blackamore.  10 

Perhaps  some  other  subiect  I  had  tryed 
But  that  my  Inke  was  factious  for  this  side. 

A  Paradox. 

That  the  Sicke  are  in  better  State  then  the  Whole. 

YOu  whoe  admire  yourselues  because 
You  neither  groane  nor  weepe 
And  thinke  it  contrary  to  Natures  Lawes 
To  want  one  ownce  of  sleepe, 

Your  stronge  beilefe  5 

Acquitts  yourselues  and  giues  the  sicke  all  greife. 

9  Vertves]  virtue  Z  Pk  10  for]  to  Z  A  Pk 

To  the  L.  Chancellor.  FromBM.  Add. MS.  22602.  ^&o/«Bodl.MS.Rawl.  Poet. 
246.  First  printed  'from  a  small  quarto  volume  of  MS.  Latin  poetry*  in  J.  Fry's 
Bibliographical  Memoranda.  Bristol,  1816.  Title  :  Bacon  om.  Ratwl,  Fry  3  their 
Giuers]  the  giver  Ra*wl:  the  giuers  Fry  7  Hath]  Haue  R&wl  8  dark- 

nesse] blacknes  Ravol  9  most]  my  Fry  10  this]  the  Rarwl  12 

for]  on  Ra<wl  this]  that  Fry  For  accompanying  Latin  poem  see  p.  437 

A  Paradox.  From  B.M.  Add.  MS.  25303.  Also  in  B.M.  MS.  Harl.  3910  and 
Bodl.  MS.  Rawl.  Poet.  147.  Pint  printed  by  Pickering  (1835).  Pickering,  Grosart, 
and  Palmer  used  Raw!  only.  Title  :  better  State]  a  better  case  Ra<wl 

917-15  p 


aio  DOUBTFUL  POEMS 

Your  state,  to  ours,  is  contrary; 

That  makes  you  thinke  us  poore  : 
So  Blackamoores  repute  us  fowle,  and  wee 

Are  quit  with  them  and  more.  10 

Nothinge  can  see 
And  iudge  of  things  but  Mediocritie. 

The  sicke  are  in  themselues  a  State 

Wheare  health  hath  nought  to  doe  ; 
How  know  you  that  our  teares  proceed  from  woe      15 
And  not  from  better  ffate, 
Since  that  mirth  hath 
Hir  waters  alsoe  and  desired  Bathe. 

How  know  you  that  the  sighes  we  send 

From  wante  of  breath  proceede,     "  20 

Not  from  excesse,  and  therefore  doe  we  spende 
That  which  wee  doe  not  neede  : 

So  tremblinge  may 
As  well  show  inward  warblinge  as  decay. 

Cease  then  to  iudge  calami  tyes  25 

By  outward  forme  and  showe, 
But  veywe  yourselues,  &  inward  turn  your  eyes; 
Then  you  shall  fully  knowe 

That  your  estate 
Is  of  the  two  the  far  more  desperate.  30 

You  allwayes  feare  to  feele  those  smarts 

Which  wee  but  somtymes  proue: 
Each  little  comforte  much  affects  our  hartes, 
None  but  gross  ioyes  you  moue  : 

Why  then  confesse  35 

Your  feares  in  number  more,  your  ioyes  are  lesse. 


9  Blackamoores  repute]  Black-Moores  thinke  Rawl  14  Wheare]  Wch 

See  note             21   doe  we]  we  do  Rawl             24  warblinge]  warblings  Rawl 

25  calamityes  Rawl:  calamitie  25303  :  calamity  Earl  32  somtymes]  sometime 
Harl 


DOUBTFUL  POEMS  211 

Then  for  yourselues  not  us  embrace 

Playntes  to  bad  fortunes  dew: 
For  though  you  vysit  us,  &  wayle  our  case. 

Wee  doubt  much  whether  you  40 

Come  to  our  bed 
To  comforte  us,  or  to  bee  comforted. 

To  the  Queene  of  Bohemia. 

B  Right  soule,  of  whome  if  any  countrey  knowne 
Worthy  had  bin,  thou  hadst  not  lost  thine  owner 
No  Earth  can  bee  thy  Jointure.   For  the  sunne 
And  starres  alone  vnto  the  pitch  doe  runne 
And  pace  of  thy  swift  vertues ;  onely  they  5 

Are  thy  dominion.  Those  that  rule  in  clay 
Stick  fast  therein,  but  thy  transcendent  soule 
Doth  for  two  clods  of  earth  ten  spheres  controule, 
And  though  starres  shott  from  heauen  loose  their  light, 
Yet  thy  braue  beames  excluded  from  their  right  10 

Maintaine  there  Lustre  still,  &  shining  cleere 
Turne  watrish  Holland  to  a  chrystalline  sphere. 
Mee  thinkes,  in  that  Dutch  optick  I  doe  see 
Thy  curious  vertues  much  more  visibly : 
There  is  thy  best  Throne.   For  afflictions  are  15 

A  foile  to  sett  of  worth,  &  make  it  rare. 
Through  that  black  tiffany  thy  vertues  shine 
Fairer  &  richer.   Now  wee  know,  what 's  thine, 
And  what  is  fortunes.   Thou  hast  singled  out 
Sorrowes  &  griefs,  to  fight  with  them  a  bout  20 

At  there  owne  weapons,  without  pomp  or  state 
To  second  thee  against  there  cunning  hate. 

38  fortunes]    fortune   Ra<wl  39  wayle]   plaint   Raiul    See  note         our]   or 

Pickering  (a  misreading  of  o*  in  Ra<wl) 

To  the  Queene  of  Bohemia  and  V Envoy.  From  B.M.  MS.  Harl.  3910.  First 
printed,  from  an  undesc ribed  MS.y  in  H.  Huth*s  Inedited  Poetical  Miscellanies  (1870). 
Both  MSS.  ascribe  to  *  G .  H . '  Printed  from  Harl  by  Grosart  (1874).  2  Had  worthy 
been  Huth  3  Jointure  4  alone,  the]  thy  Huth  5  vertues 

6  dominion]  dominions  Huth  7  therein  8  earth,  9  heauen,       light 

12  chrystalline]  crystal  Huth      sphere  18  richer]  rich  Huth  20  a  bout 

Huthi  a-bout  Harl  (perhaps  a  bout  written  first,  and  the  hyphen  added  in  error  lateral 
about  Grosart,  Palmer  22  hate 


212  DOUBTFUL  POEMS 

O  what  a  poore  thing  'tis  to  bee  a  Queene 

When  scepters,  state,  Attendants  are  the  screen 

Betwixt  us  &  the  people:  when  as  glory  25 

Lyes  round  about  us  to  helpe  out  the  story, 

When  all  things  pull  &  hale,  that  they  may  bring 

A  slow  behauiour  to  the  style  of  king, 

When  sense  is  made  by  Comments.  But  that  face 

Whose  natiue  beauty  needs  not  dresse  or  lace  30 

To  serue  it  forth,  &  being  stript  of  all 

Is  selfe-sufficient  to  bee  the  thrall 

Of  thousand  harts :  that  face  doth  figure  thee 

And  show  thy  vndiuided  Maiestye 

Which  misery  cannot  vn twist  but  rather  35 

Addes  to  the  vnion,  as  lights  doe  gather 

Splendour  from  darknes.   So  close  sits  the  crowne 

About  thy  temples  that  the  furious  frowne  - 

Of  opposition  cannot  place  thee,  where 

Thou  shalt  not  bee  a  Queene  and  conquer  there.  40 

Yet  hast  thou  more  dominions:  God  doth  giue 
Children  for  kingdomes  to  thee;  they  shall  Hue 
To  conquere  new  ones,  &  shall  share  the  frame 
Of  th'  vniuerse,  like  as  the  windes,  &  name 
The  world  anew:  the  sunne  shall  neuer  rise  45 

But  it  shall  spy  some  of  there  victories. 
There  hands  shall  clipp  the  Eagles  winges,  &  chase 
Those  rauening  Harpyes,  which  peck  at  thy  face, 
At  once  to  Hell,  without  a  baiting  while 
At  Purgatory,  there  inchanted  He,  50 

And  Paris  garden.  Then  let  there  perfume 
And  Spanish  sents,  wisely  layd  vp,  presume 
To  deale  with  brimstone,  that  vntamed  stench 
Whose  fier,  like  there  malice,  nought  can  quench. 

But  ioyes  are  stord  for  thee:  thou  shalt  returne         55 
Laden  with  comforts  thence,  where  now  to  morne 
Is  thy  chief  gouernment,  to  manage  woe, 

*6  story  28   king  29   Comments  31   serue]   set  Huth  32 

thrall]  self-thrall  Huth  40  shalt]  should'st  Huth      there        42  thee  46 

there]  thy  Huth  47  winges]  Huth  MS.  has  winds  which  Huth  as  editor  corrects 

to  wings  48  thy]  their  Huth     face  53  vntamed]  untimed  Huth  54 

quench  57  gouerment,      woe 


DOUBTFUL  POEMS  213 

To  curbe  some  Rebell  teares,  which  faine  would  flow, 

Making  a  Head  &  spring  against  thy  Reason. 

This  is  thy  empire  yet:  till  better  season  60 

Call  thee  from  out  of  that  surrounded  land, 

That  habitable  sea,  &  brinish  strand, 

Thy  teares  not  needing.  For  that  hand  Divine 

Which  mingles  water  with  thy  Rhenish  wine 

Will  pour  full  ioyes  to  thee,  but  dregs  to  those,  65 

And  meet  theire  tast,  who  are  thy  bitter  foes. 

L*  Envoy. 

SHine  on,  Maiestick  soule,  abide 
Like  Dauid's  tree,  planted  beside 
The  Flemmish  riuers:  in  the  end 
Thy  fruite  shall  with  there  drops  contend ; 
Great  God  will  surely  dry  those  teares,  5 

Which  now  that  moist  land  to  thee  beares. 
Then  shall  thy  Glory,  fresh  as  flowers 
In  water  kept,  maugre  the  powers 
Of  Diuell,  Jessuitt  &  Spaine, 

From  Holland  saile  into  the  Maine:  10 

Thence  wheeling  on,  it  compass  shall 
This  oure  great  Sublunary  Ball, 
And  with  that  Ring  thy  fame  shall  wedd 
Eternity  into  one  Bedd. 


r 


The  Convert. 

AN     ODE 

rF  ever  Tears  did  flow  from  Eyes, 
If  ever  Voice  was  hoarse  with  Cries, 
If  ever  Heart  was  sore  with  Sighs ; 

Let  now  my  Eyes,  my  Voice,  my  Heart, 

Strive  each  to  play  their  Part.  5 

58  flow  59  spring,  61  land  62  strand  65  pour  Huth  :  power 

Earl  thee,  Huth :  thee  j  Harl  those,  Huth  :  those  Harl  66  foes 

L'Envoy.  i  on  4  contend  5  Great]  Our  Huth  9  Spaine 

i*  Ball 

The  Convert.  From  Miscellanea  Sacra:  or,  Poems  on  Divine  &  Moral  Subjects. 
Collected  by  N.  Tate.  1696.  (No  important  'variations  in  2nd  edn,  1698) 


214  DOUBTFUL  POEMS 

My  EyeSj  from  whence  these  Tears  did  spring, 
Where  treach'rous  Syrens  us'd  to  sing, 
Shall  flow  no  more — until  they  bring 
A  Deluge  on  my  sensual  Flame, 

And  wash  away  my  Shame.  10 

My  Voice^  that  oft  with  foolish  Lays, 
With  Vows  and  Rants,  and  sensless  Praise, 
Frail  Beauty's  Charms  to  Heav'n  did  raise, 
Henceforth  shall  only  pierce  the  Skies, 

In  Penitential  Cryes.  15 

My  Hearty  that  gave  fond  Thoughts  their  Food, 
(Till  now  averse  to  all  that 's  Good) 
The  Temple  where  an  Idol  stood, 

Henceforth  in  Sacred  Flames  shall  JBurn, 
And  be  that  Idol's  URN. 


B 


PSALMS 

Psalm  i. 

Lest  is  the  man  that  never  would 
in  councels  of  th'  ungodly  share, 
Nor  hath  in  way  of  sinners  stood, 
nor  sitten  in  the  scorners  chair. 

But  in  God's  Law  sets  his  delight,  5 

and  makes  that  law  alone  to  be 
His  meditation  day  and  night: 

he  shall  be  like  an  happy  tree, 

Which,  planted  by  the  waters,  shall 

with  timely  fruit  still  laden  stand:  10 

His  leaf  shall  never  fade,  and  all 
shall  prosper  that  he  takes  in  hand. 

Psalms.  From  Psalms  &  Hymns  in  Solemn  Musick  of  Foure  Parts.  By  John 
Playford.  1671.  See  note  for  his  hesitating  attribution  of  these  Psalms  to  Herbert.  The 
readings  at  foot  are  from  Play  ford,  unless  marked  G  (Grosart),  P  (Palmer),  or  Parr. 

Ps.  I.  Omitted  by  Palmer  3  stood:  9  Which  10  laden]  loden  G 


DOUBTFUL  POEMS  215 

The  wicked  are  not  so,  but  they 

are  like  the  chaff,  which  from  the  face 

Of  earth  is  driven  by  winds  away,  15 

and  finds  no  sure  abiding  place. 

Therefore  shall  not  the  wicked  be 

able  to  stand  the  Judges  doom : 
Nor  in  the  safe  society 

of  good  men  shall  the  wicked  come.  20 

For  God  hiitiself  vouchsafes  to  know 
the  way  that  right'ous  men  have  gone: 

And  those  wayes  which  the  wicked  go 
shall  utterly  be  overthrown. 


Psalm  ii. 

WHy  are  the  Heathen  swelPd  with  rage, 
the  people  vain  exploits  devise  ? 
The  Kings  and  Potentates  of  earth 
combined  in  one  great  faction  rise. 

And  taking  councels  'gainst  the  Lord,  5 

and  'gainst  his  Christ^  presume  to  say, 

Let  us  in  sunder  break  their  bonds, 
and  from  us  cast  their  cords  away. 

But  He,  that  sits  in  Heaven,  shall  laugh, 

the  Lord  himself  shall  them  deride:  10 

Then  shall  He  speak  to  them  in  wrath, 
and  in  sore  anger  vex  their  pride. 

But  I  by  God  am  seated  King, 

on  Sion  His  most  Holy  hill, 
I  will  declare  the  Lords  decree,  15 

nor  can  I  hide  his  sacred  will. 

23  wayes, 

Ps.  II.  i  rage  2  devise:  3  earth,  13  by  God  and  Play  ford:  am 

God,  and  conj.  Grosart :  by  God  am  conj.  Ed.  See  note 


216  DOUBTFUL  POEMS 

He  said  to  me,  Thou  art  my  Son, 

this  day  have  I  begotten  thee : 
Make  thy  request,  and  I  will  grant 

the  Heathen  shall  thy  portion  be.  20 

Thou  shalt  possess  earth's  farthest  bounds 
and  there  an  awful  Scepter  sway: 

Whose  pow'r  shall  dash  and  break  them  all 
like  vessels  made  of  brittle  clay. 

Now  therefore,  O  ye  Kings,  be  wise,  25 

be  learned,  ye  that  judge  the  earth: 

Serve  our  great  God  in  fear,  rejoyce, 
but  tremble  in  your  highest  mirth. 

0  kiss  the  Son,  lest  he  be  wrath, 

and  straight  ye  perish  from  the  way :  30 

When  once  his  anger  burns,  thrice  blest 
are  all  that  make  the  Son  their  stay. 

Psalm  in. 

HOw  are  my  foes  increased,  Lord  ? 
many  are  they  that  rise 
Against  me,  saying,  For  my  soul 

no  help  in  God  there  is. 
But  thou,  O  Lord,  art  still  the  shield  5 

of  my  deliverance : 
Thou  art  my  glory,  Lord,  and  he 
that  doth  my  head  advance. 

1  cry'd  unto  the  Lord,  he  heard 

me  from  his  holy  hill :  xo 

I  laid  me  down  and  slept,  I  wak'd ; 

for  God  sustained  me  still. 
Aided  by  him,  I  will  not  fear 

ten  thousand  enemies : 
Nor  all  the  people  round  about,  15 

that  can  against  me  rise. 

17  thou  26  learned  28  but]  And  P  29  wrath]  wroth  G  P  See  note 

Ps.  III.  3  foi  5  ar't  1 1  wak'd]  wak't  G  P 


DOUBTFUL  POEMS  217 

Arise,  O  Lord,  and  rescue  me; 

save  me,  my  God,  from  thrall: 
For  thou  upon  the  cheek-bone  smit'st 

mine  adversaries  all.  20 

And  thou  hast  brok  th'  ungodly 's  teeth: 

Salvation  unto  thee 
Belongs,  O  Lord,  thy  blessing  shall 

upon  thy  people  be. 

Psalm  iv. 

Erd  hear  me  when  I  call  on  Thee, 
Lord  of  my  righteousness  : 
O  thou  that  hast  enlarged  me 
when  I  was  in  distress. 

Have  mercy  on  me  Lord,  and  hear  5 

the  Prayer  that  I  frame : 
How  long  will  ye,  vain  men,  convert 

my  glory  into  shame  ? 

How  long  will  ye  seek  after  lies, 

and  vanity  approve  ?  10 

But  know  the  Lord  himself  doth  chuse 

the  righteous  man  to  love. 

The  Lord  will  harken  unto  me 

when  I  his  grace  implore: 
O  learn  to  stand  in  awe  of  him,  1 5 

and  sin  not  any  more. 

Within  your  chamber  try  your  hearts, 

offer  to  God  on  high 
The  sacrifice  of  righteousness, 

and  on  his  grace  rely.  20 

Many  there  are  that  say,  O  who 

will  shew  us  good  ?  But,  Lord, 
Thy  countenances  cheering  light 

do  thou  to  us  afford. 


19  For  thou]  Tis  Thou  G  P 
Ps.  IV.  22  But 


218  DOUBTFUL  POEMS 

For  that,  O  Lord,  with  perfect  joy  25 

shall  more  replenish  me, 
Then  worldlings  joy'd  with  all  their  store 

of  corn  and  wine  can  be. 

Therefore  will  I  lie  down  in  peace, 

and  take  my  restful  sleep :  3° 

For  thy  protection,  Lord,  alone 
shall  me  in  safety  keep. 


Psalm  v. 

Erd  to  my  words  encline  thine  ear, 
my  meditation  weigh : 
My  King,  my  God,  vouchsafe  to  hpar 
my  cry  to  thee,  I  pray. 

Thou  in  the  morn  shalt  have  my  mone,  5 

for  in  the  morn  will  I 
Direct  my  prayers  to  thy  Throne, 

and  thither  lift  mine  eye. 

Thou  art  a  God  whose  puritie 

cannot  in  sins  delight:  10 

No  evil,  Lord,  shall  dwell  with  thee, 

nor  fools  stand  in  thy  sight. 

Thou  hat'st  those  that  unjustly  do: 

thou  slay'st  the  men  that  lye: 
The  bloody  man,  the  false  one  too,  15 

shall  be  abhorr'd  by  thee. 

But  in  th'  abundance  of  thy  Grace 

will  I  to  thee  draw  near: 
And  toward  thy  most  Holy  place 

will  worship  thee  in  fear.  20 

2  7  Then]  Than  P 

Ps.  V.  Printed  also  in  Select  Poetry  chiefly  sacred  of  the  Reign  of  King  James  I., 
collected  by  Edward  Fair,  1847,  and  there  attributed  to  Herbert.  Omitted  by  Palmer. 
i  ear  4  my  cry,  to  thee  I  pray.  5  have]  hear  Farr,  G  1 1  No  evil 

Lord  14  men  Farr,  G:  man  Play  ford  (probably  a  misprint)  17  Grace, 


DOUBTFUL  POEMS  219 

Lord  lead  me  in  thy  righteousness, 

because  of  all  my  foes : 
And  to  my  dym  and  sinful  eyes 

thy  perfect  way  disclose. 

For  wickedness  their  insides  are,  25 

their  mouths  no  truth  retain. 
Their  throat  an  open  Sepulcher, 

their  flattering  tongues  do  fain. 

Destroy  them,  Lord,  and  by  their  own 

bad  councels  let  them  fall:  30 

In  hight  of  their  transgression, 
6  Lord,  reject  them  all, 

Because  against  thy  Majesty 

they  vainly  have  rebelled : 
But  let  all  those  that  trust  in  thee  35 

with  perfect  joy  be  fill'd. 

Yea,  shout  for  joy  for  evermore, 

protected  still  by  thee: 
Let  them  that  do  thy  name  adore, 

in  that  still  joyful  bee.  40 

For  God  doth  righteous  men  esteem, 

and  them  for  ever  bless. 
His  favour  shall  encompass  them, 

a  shield  in  their  distress. 


Psalm  vi. 

REbuke  me  not  in  wrath,  O  Lord, 
nor  in  thine  anger  chasten  me : 
O  pity  me!  for  I  (O  Lord) 
am  nothing  but  Infirmitie. 

23  eyes,  27  Sepulcher  32  all.  33  Majesty,  37  evermore 


220  DOUBTFUL  POEMS 

O  heal  me,  for  my  bones  are  vex'd,  5 

my  Soul  is  troubled  very  sore; 
But,  Lord,  how  long  so  much  perplex'd 

shall  I  in  vain  thy  Grace  implore  ? 

Return,  O  God !  and  rescue  me, 

my  Soul  for  thy  great  mercy  save;  10 

For  who  in  death  remember  Thee  ? 

or  who  shall  praise  Thee  in  the  grave  ? 

With  groaning  I  am  wearied, 

all  night  I  make  my  Couch  to  swim; 

And  water  with  salt  tears  my  Bed,  15 

my  sight  with  sorrow  waxeth  dim. 

My  beauty  wears  and  doth  decay  * 

because  of  all  mine  Enemies ; 
But  now  from  me  depart  away, 

all  ye  that  work  Iniquities.  20 

For  God  himself  hath  heard  my  cry ; 

the  Lord  vouchsafes  to  weigh  my  tears ; 
Yea,  he  my  prayer  from  on  high 

and  humble  supplication  hears. 

And  now  my  foes  the  Lord  will  blame  25 

that  er'st  so  sorely  vexed  me, 
And  put  them  all  to  utter  shame, 

and  to  confusion  suddainly. 


Psalm  vii. 

SAve  me,  my  Lord,  my  God,  because 
I  put  my  trust  in  Thee : 
From  all  that  persecute  my  life, 
O  Lord  deliver  meel 

Ps.  VI.  9  me  12  grave.  19  away  22  the,  Lord,      tears 

23  Yea       high,  For  the  doxology  appended  in  Play  ford,  see  note 


DOUBTFUL  POEMS  221 

Lest  like  a  Lion  swollen  with  rage  5 

he  do  devour  my  soul  : 
And  peace-meal  rent  it,  while  there 's  none 

his  mallice  to  controul. 

If  I  have  done  this  thing,  O  Lord, 

if  I  so  guilty  be :  10 

If  I  have  ill  rewarded  him 
that  was  at  peace  with  me : 

Yea,  have  not  oft  delivered  him 

that  was  my  causeless  foe : 
Then  let  mine  enemie  prevail  15 

unto  mine  overthrow. 

Let  him  pursue  and  take  my  soul, 

yea,  let  him  to  the  Clay 
Tread  down  my  life,  and  in  the  dust 

my  slaughtered  honour  lay.  20 

Arise  in  wrath,  O  Lord,  advance 

against  my  foes  disdain  : 
Wake  and  confirm  that  judgment  now, 

which  Thou  did'st  preordain. 

So  shall  the  people  round  about  25 

resort  to  give  Thee  praise; 
For  their  sakes,  Lord,  return  on  high, 

and  high  thy  Glory  raise. 

The  Lord  shall  judge  the  people  all: 

O  God  consider  me  30 

According  to  my  righteousness, 
and  mine  integritie ! 

The  wicked's  malice,  Lord,  confound, 

but  just  men  ever  guide: 
Thou  art  that  righteous  God  by  whom  35 

the  hearts  and  reins  are  try'd. 

Ps.  VII.    12  me.  13  delivered  21  wrath  24  preordain]  fore- 

ordain G  P  25  about,  26  praise,  29  all,  34  men]  me  G.  P 

35  God  G  P:  Good  Playford 


222  DOUBTFUL  POEMS 

God  is  my  shield,  who  doth  preserve 

those  that  in  heart  are  right: 
He  judgeth  both  the  good,  and  those 

that  do  his  justice  slight.  40 

Unless  the  wicked  turn  again, 

the  Lord  will  whet  his  Sword : 
His  bow  is  bent,  his  quiver  is 

with  shafts  of  vengeance  stor'd. 

The  fatal  instruments  of  death  45 

in  that  prepared  be: 
His  arrows  are  ordain M  'gainst  him 

that  persecuteth  me. 

Behold,  the  wicked  travelleth 

with  his  iniquitie:  50 

Exploits  of  mischief  he  conceives, 

but  shall  bring  forth  a  lye. 

The  wicked  digged,  and  a  pit 

for  others  ruine  wrought: 
But  in  the  pit  which  he  hath  made  55 

shall  he  himself  be  caught. 

To  his  own  head  his  wickedness 

shall  be  returned  home: 
And  on  his  own  accursed  pate 

his  cruelty  shall  come.  60 

But  I  for  all  his  righteousness 

the  Lord  will  magnifie : 
And  ever  praise  the  Glorious  name 

of  him  that  is  on  high. 

46  be]  lie  G  P  49  Behold  55  pit, 


A  PRIEST 

To  the 

TEMPLE 


OR, 

TheCountrey  PARSON 

CHARACTER, 

AND 

Rule  of  Holy  Life. 

The  AUT  H  OUR, 


LONDON, 

Printed  by  T.  Mtxq  for  7*.  Gutbwut,  at  the 
little  Nortfa  door  of  S  Paul's.  1651: 


The  Authour  to  the  Reader. 

BEing  desirous  (thorow  the  Mercy  of  GOD)  to  please 
Him,  for  whom  I  am,  and  live,  and  who  giveth  mee  my 
Desires  and  Performances;  and  considering  with  my  self, 
That  the  way  to  please  him,  is  to  feed  my  Flocke  diligently 
and  faithfully,  since  our  Saviour  hath  made  that  the  argument 
of  a  Pastour's  love,  I  have  resolved  to  set  down  the  Form  and 
Character  of  a  true  Pastour,  that  I  may  have  a  Mark  to  aim 
at:  which  also  I  will  set  as  high  as  I  can,  since  hee  shoots 
higher  that  threatens  the  Moon,  then  hee  that  aims  at  a  Tree. 
Not  that  I  think,  if  a  man  do  not  all  which  is  here  expressed, 
hee  presently  sinns,  and  displeases  God,  but  that  it  is  a  good 
strife  to  go  as  farre  as  wee  can  in  pleasing  of  him,  who  hath 
done  so  much  for  us.  The  Lord  prosper  the  intention  to  my 
selfe,  and  others,  who  may  not  despise  my  poor  labours,  but 
add  to  those  points,  which  I  have  observed,  untill  the  Book 
grow  to  a  compleat  Pastorall. 

1632. 


GEO.  HERBERT. 


A   PRIEST   TO   THE   TEMPLE 

OR, 

THE  COUNTRY  PARSON 
HIS   CHARACTER,   &c. 

CHAP.  I. 
Of  a  Pastor. 

A  PASTOR  is  the  Deputy  of  Christ  for  the  reducing  of  Man 
to  the  Obedience  of  God.  This  definition  is  evident, 
and  containes  the  direct  steps  of  Pastorall  Duty  and  Auc- 
tority.  For  first,  Man  fell  from  God  by  disobedience. 
Secondly,  Christ  is  the  glorious  instrument  of  God  for  the  5 
revoking  of  Man.  Thirdly,  Christ  being  not  to  continue  on 
earth,  but  after  hee  had  fulfilled  the  work  of  Reconciliation, 
to  be  received  up  into  heaven,  he  constituted  Deputies  in  his 
place,  and  these  are  Priests.  And  therefore  St.  Paul  in  the 
beginning  of  his  Epistles,  professeth  this :  and  in  the  first  K 
to  the  Colossians  plainly  avoucheth,  that  \\tfils  up  that  which 
is  behinde  of  the  afflictions  of  Christ  in  his  flesh^  for  his  Bodies 
sake,  which  is  the  Church.  Wherein  is  contained  the  complete 
definition  of  a  Minister.  Out  of  this  Chartre  of  the  Priest- 
hood may  be  plainly  gathered  both  the  Dignity  thereof,  and  15 
the  Duty:  The  Dignity,  in  that  a  Priest  may  do  that  which 
Christ  did,  and  by  his  auctority,  and  as  his  Vicegerent.  The 
Duty,  in  that  a  Priest  is  to  do  that  which  Christ  did,  and 
after  his  manner,  both  for  Doctrine  and  Life. 

CHAP.  II. 
Their  Diversities. 

OF  Pastors  (intending  mine  own  Nation  only,  and  also  ac 
therein  setting  aside  the  Reverend  Prelates  of  the 
Church,  to  whom  this  discourse  ariseth  not)  some  live  in  the 

From  Herbert's  Remains,  1652  (cited  as  52).    A  Priest  to  the  Temple  printed 
separately  as  'The  second  Edition',  1671  (71).  *The  Third  Impression*,  1675  (75). 
Where  75  agrees  <with  7  j,  //  is  not  recorded  in  the  notes  below. 
21  the  Reverend]  75  inserts  R.  (i.e.  Right)  before  Reverend 

917.15  0 


226  A  PRIEST  TO  THE  TEMPLE 

Universities,  some  in  Noble  houses,  some  in  Parishes  resid- 
ing on  their  Cures.  Of  those  that  live  in  the  Universities, 
some  live  there  in  office,  whose  rule  is  that  of  the  Apostle; 
Rom.  12.6.  Having  gifts  differing,  according  to  the  grace  that 
5  is  given  to  us,  whether  prophecy ',  let  us  prophecy  according  to  the 
proportion  of  faith  \  or  ministry ',  let  us  wait  on  our  ministring\  or 
he  that  teacheth,  on  teaching,  &c.  he  that  ruleth,  let  him  do  it  with 
diligence,  &c.  Some  in  a  preparatory  way,  whose  aim  and 
labour  must  be  not  only  to  get  knowledg,  but  to  subdue  and 

10  mortifie  all  lusts  and  affections :  and  not  to  think,  that  when 
they  have  read  the  Fathers,  or  Schoolmen,  a  Minister  is 
made,  and  the  thing  done.  The  greatest  and  hardest  pre- 
paration is  within :  For,  Unto  the  ungodly,  saith  God,  Why  dost 
thou  preach  my  Laws,  and  takest  my  Covenant  in  thy  mouth? 

15  Psal.  50.16.  Those  that  live  in  Noble  Houses  are  called 
Chaplains,  whose  duty  and  obligation  being  the  same  to  the 
Houses  they  live  in>  as  a  Parsons  to  his  Parish,  in  describing 
the  one  (which  is  indeed  the  bent  of  my  Discourse)  the  other 
will  be  manifest.  Let  not  Chaplains  think  themselves  so  free, 

20  as  many  of  them  do,  and  because  they  have  different  Names, 
think  their  Office  different.  Doubtlesse  they  are  Parsons  of 
the  families  they  live  in,  and  are  entertained  to  that  end,  either 
by  an  open,  or  implicite  Covenant.  Before  they  are  in  Orders, 
they  may  be  received  for  Companions,  or  discoursers ;  but 

25  after  a  man  is  once  Minister,  he  cannot  agree  to  come  into 
any  house,  where  he  shall  not  exercise  what  he  is,  unlesse  he 
forsake  his  plough,  and  look  back.  Wherfore  they  are  not  to 
be  over-submissive,  and  base,  but  to  keep  up  with  the  Lord 
and  Lady  of  the  house,  and  to  preserve  a  boldness  with  them 

30  and  all,  even  so  farre  as  reproofe  to  their  very  face,  when 
occasion  cals,  but  seasonably  and  discreetly.  They  who  do 
not  thus,  while  they  remember  their  earthly  Lord,  do  much 
forget  their  heavenly;  they  wrong  the  Priesthood,  neglect 
their  duty,  and  shall  be  so  farre  from  that  which  they  seek 

35  with  their  over-submissivenesse,  and  cringings,  that  they 
shall  ever  be  despised.  They  who  for  the  hope  of  promotion 
neglect  any  necessary  admonition,  or  reproofe,  sell  (with 
Judas)  their  Lord  and  Master. 

35  cringings]  cringing  77 


OR,  THE  COUNTRY  PARSON  227 

CHAP.  III. 
The  Parsons  Life. 

THe  Countrey  Parson  is  exceeding  exact  in  his  Life, 
being  holy,  just,  prudent,  temperate,  bold,  grave  in  all 
his  wayes.  And  because  the  two  highest  points  of  Life, 
wherein  a  Christian  is  most  seen,  are  Patience,  and  Morti- 
fication; Patience  in  regard  of  afflictions,  Mortification  in  * 
regard  of  lusts  and  affections,  and  the  stupifying  and  deading 
of  all  the  clamorous  powers  of  the  soul,  therefore  he  hath 
throughly  studied  these,  that  he  may  be  an  absolute  Master 
and  commander  of  himself,  for  all  the  purposes  which  God 
hath  ordained  him.  Yet  in  these  points  he  labours  most  in  10 
those  things  which  are  most  apt  to  scandalize  his  Parish. 
And  first,  because  Countrey  people  live  hardly,  and  there- 
fore as  feeling  their  own  sweat,  and  consequently  knowing 
the  price  of  mony,  are  offended  much  with  any,  who  by  hard 
usage  increase  their  travell,  the  Countrey  Parson  is  very  15 
circumspect  in  avoiding  all  coveteousnesse,  neither  being 
greedy  to  get,  nor  nigardly  to  keep,  nor  troubled  to  lose  any 
worldly  wealth;  but  in  all  his  words  and  actions  slighting, 
and  disesteeming  it,  even  to  a  wondring,  that  the  world 
should  so  much  value  wealth,  which  in  the  day  of  wrath  20 
hath  not  one  dramme  of  comfort  for  us.  Secondly,  because 
Luxury  is  a  very  visible  sinne,  the  Parson  is  very  carefull  to 
avoid  all  the  kinds  thereof,  but  especially  that  of  drinking, 
because  it  is  the  most  popular  vice;  into  which  if  he  come, 
he  prostitutes  himself  both  to  shame,  and  sin,  and  by  having  25 
fellowship,  with  the  unfruitful!  works  of  darknesse,  he  disableth 
himself  of  authority  to  reprove  them :  For  sins  make  all  equall, 
whom  they  finde  together;  and  then  they  are  worst,  who 
ought  to  be  best.  Neither  is  it  for  the  servant  of  Christ  to 
haunt  Innes,  or  Tavernes,  or  Ale-houses,  to  the  dishonour  0/30 
his  person  and  office.  The  Parson  doth  not  so,  but  orders  his 
Life  in  such  a  fashion,  that  when  death  takes  him,  as  the 
Jewes  and  Judas  did  Christ,  he  may  say  as  He  did,  /  sate 

7  clamorous  71:  clamarous  52  21  Secondly,  ji :  Secondly  52 


228  A  PRIEST  TO  THE  TEMPLE 

daily  with  you  teaching  in  the  Temple.  Thirdly,  because  Coun- 
trey  people  (as  indeed  all  honest  men)  do  much  esteem  their 
word,  it  being  the  Life  of  buying,  and  selling,  and  dealing 
in  the  world;  therfore  the  Parson  is  very  strict  in  keeping 
5  his  word,  though  it  be  to  his  own  hinderance,  as  knowing, 
that  if  he  be  not  so,  he  wil  quickly  be  discovered,  and  disre- 
garded: neither  will  they  beleeve  him  in  the  pulpit,  whom 
they  cannot  trust  in  his  Conversation.  As  for  oaths,  and 
apparell,  the  disorders  thereof  are  also  very  manifest.  The 
10  Parsons  yea  is  yea,  and  nay  nay;  and  his  apparrell  plaine, 
but  reverend,  and  clean,  without  spots,  or  dust,  or  smell;  the 
purity  of  his  mind  breaking  out,  and  dilating  it  selfe  even 
to  his  body,  cloaths,  and  habitation. 

CHAP.  IIII. 

^ 

The  Parsons  Knowledg. 

THe  Countrey  Parson  is  full  of  all  knowledg.  They  say, 
it  is  an  ill  Mason  that  refuseth  any  stone :  and  there  is 
no  knowledg,  but,  in  a  skilfull  hand,  serves  either  positively 
as  it  is,  or  else  to  illustrate  some  other  knowledge.  He  con- 
descends even  to  the  knowledge  of  tillage,  and  pastorage, 
and  makes  great  use  of  them  in  teaching,  because  people  by 

20  what  they  understand,  are  best  led  to  what  they  understand 
not.  But  the  chief  and  top  of  his  knowledge  consists  in  the 
book  of  books,  the  storehouse  and  magazene  of  life  and  com- 
fort, the  holy  Scriptures.  There  he  sucks,  and  lives.  In  the 
Scriptures  hee  findes  four  things;  Precepts  for  life,  Doctrines 

25  for  knowledge,  Examples  for  illustration,  and  Promises  for 
comfort:  These  he  hath  digested  severally.  But  for  the 
understanding  of  these;  the  means  he  useth  are  first,  a  holy 
Life,  remembring  what  his  Master  saith,  that  //  any  do  Gods 
willy  he  shall  know  of  the  Doctrine,  John  7.  and  assuring 

30  himself,  that  wicked  men,  however  learned,  do  not  know 
the  Scriptures,  because  they  feel  them  not,  and  because  they 
are  not  understood  but  with  the  same  Spirit  that  writ  them. 
The  second  means  is  prayer,  which  if  it  be  necessary  even 
in  temporall  things,  how  much  more  in  things  of  another 

35  world,  where  the  well  is  deep,  and  we  have  nothing  of  our 


OR,  THE  COUNTRY  PARSON  229 

selves  to  draw  with  ?  Wherefore  he  ever  begins  the  reading 
of  the  Scripture  with  some  short  inward  ejaculation,  as, 
Lord,  open  mine  eyes,  that  I  may  see  the  wondrous  things  of  thy 
Law.  &c.  The  third  means  is  a  diligent  Collation  of  Scrip- 
ture with  Scripture.  For  all  Truth  being  consonant  to  it  5 
self,  and  all  being  penn'd  by  one  and  the  self-same  Spirit, 
it  cannot  be,  but  that  an  industrious,  and  judicious  com- 
paring of  place  with  place  must  be  a  singular  help  for  the 
right  understanding  of  the  Scriptures.  To  this  may  be  added 
the  consideration  of  any  text  with  the  coherence  thereof,  10 
touching  what  goes  before,  and  what  follows  after,  as  also  the 
scope  of  the  Holy  Ghost.  When  the  Apostles  would  have 
called  down  fire  from  Heaven,  they  were  reproved,  as 
ignorant  of  what  spirit  they  were.  For  the  Law  required  one 
thing,  and  the  Gospel  another:  yet  as  diverse,  not  as  repug-  15 
nant:  therefore  the  spirit  of  both  is  to  be  considered,  and 
weighed.  The  fourth  means  are  Commenters  and  Fathers, 
who  have  handled  the  places  controverted,  which  the  Parson 
by  no  means  refuseth.  As  he  doth  not  so  study  others,  as  to 
neglect  the  grace  of  God  in  himself,  and  what  the  Holy  20 
Spirit  teacheth  him;  so  doth  he  assure  himself,  that  God  in 
all  ages  hath  had  his  servants,  to  whom  he  hath  revealed  his 
Truth,  as  well  as  to  him ;  and  that  as  one  Countrey  doth  not 
bear  all  things,  that  there  may  be  a  Commerce;  so  neither 
hath  God  opened,  or  will  open  all  to  one,  that  there  may  be  25 
a  traffick  in  knowledg  between  the  servants  of  God,  for  the 
planting  both  of  love,  and  humility.  Wherfore  he  hath  one 
Comment  at  least  upon  every  book  of  Scripture,  and  plough- 
ing with  this,  and  his  own  meditations,  he  enters  into  the 
secrets  of  God  treasured  in  the  holy  Scripture.  30 

CHAP.  V. 
The  Parsons  Accessary  Knowledges. 

THe  Countrey  Parson  hath  read  the  Fathers  also,  and 
the  Schoolmen,  and  the  later  Writers,  or  a  good  pro- 
portion of  all,  out  of  all  which  he  hath  compiled  a  book,  and 

17  Fathers  71 :  fathers  52  33  compiled  Errata  52  :  complied  text  52 


230  A  PRIEST  TO  THE  TEMPLE 

body  of  Divinity,  which  is  the  storehouse  of  his  Sermons, 
and  which  he  preacheth  all  his  Life;  but  diversly  clothed, 
illustrated,  and  inlarged.  For  though  the  world  is  full  of 
such  composures,  yet  every  mans  own  is  fittest,  readyest,  and 
5  most  savory  to  him.  Besides,  this  being  to  be  done  in  his 
younger  and  preparatory  times,  it  is  an  honest  joy  ever  after 
to  looke  upon  his  well  spent  houres.  This  Body  he  made  by 
way  of  expounding  the  Church  Catechisme,  to  which  all 
divinity  may  easily  be  reduced.  For  it  being  indifferent  in  it 

10  selfe  to  choose  any  Method,  that  is  best  to  be  chosen,  of 
which  there  is  likelyest  to  be  most  use.  Now  Catechizing  being 
a  work  of  singular,  and  admirable  benefit  to  the  Church  of 
God,  and  a  thing  required  under  Canonicall  obedience,  the 
expounding  of  our  Catechisme  must  needs  be  the  most  use- 

15  full  forme.  Yet  hath  the  Parson,  besides  this  laborious  work, 
a  slighter  forme  of  Catechizing,  fitter  for  country  people; 
according  as  his  audience  is,  so  he  useth  one,  or  other;  or 
somtimes  both,  if  his  audience  be  intermixed.  He  greatly 
esteemes  also  of  cases  of  conscience,  wherein  he  is  much 

20  versed.  And  indeed,  herein  is  the  greatest  ability  of  a 
Parson  to  lead  his  people  exactly  in  the  wayes  of  Truth,  so 
that  they  neither  decline  to  the  right  hand,  nor  to  the  left. 
Neither  let  any  think  this  a  slight  thing.  For  every  one  hath 
not  digested,  when  it  is  a  sin  to  take  something  for  mony  lent, 

25  or  when  not;  when  it  is  a  fault  to  discover  anothers  fault,  or 
when  not ;  when  the  affections  of  the  soul  in  desiring  and  fro- 
curing  increase  of  means,  or  honour,  be  a  sin  of  covetousnes  or 
ambition,  and  when  not;  when  the  appetites  of  the  body  in  eating, 
drinking,  sleep,  and  the  pleasure  that  comes  with  sleep,  be  sins  of 

30  gluttony,  drunkenness,  sloath,  lust,  and  when  not,  and  so  in  many 
circumstances  of  actions.  Now  if  a  shepherd  know  not 
which  grass  will  bane,  or  which  not,  how  is  he  fit  to  be  a 
shepherd?  Wherefore  the  Parson  hath  throughly  canvassed 
al  the  particulars  of  humane  actions,  at  least  all  those  which 

35  he  observeth  are  most  incident  to  his  Parish. 


T 


OR,  THE  COUNTRY  PARSON  231 

CHAP.  VI. 
The  Parson  praying. 

He  Countrey  Parson,  when  he  is  to  read  divine  services, 
composeth  himselfe  to  all  possible  reverence;  lifting  up 
his  heart  and  hands,  and  eyes,  and  using  all  other  gestures 
which  may  expresse  a  hearty,  and  unfeyned  devotion.  This 
he  doth,  first,  as  being  truly  touched  and  amazed  with  the  5 
Majesty  of  God,  before  whom  he  then  presents  himself;  yet 
not  as  himself  alone,  but  as  presenting  with  himself  the 
whole  Congregation,  whose  sins  he  then  beares,  and  brings 
with  his  own  to  the  heavenly  altar  to  be  bathed,  and  washed 
in  the  sacred  Laver  of  Christs  blood.  Secondly,  as  this  is  the  10 
true  reason  of  his  inward  feare,  so  he  is  content  to  expresse 
this  outwardly  to  the  utmost  of  his  power;  that  being  first 
affected  himself,  hee  may  affect  also  his  people,  knowing  that 
no  Sermon  moves  them  so  much  to  a  reverence,  which  they 
forget  againe,  when  they  come  to  pray,  as  a  devout  be-  15 
haviour  in  the  very  act  of  praying.  Accordingly  his  voyce  is 
humble,  his  words  treatable,  and  slow ;  yet  not  so  slow  neither, 
as  to  let  the  fervency  of  the  supplicant  hang  and  dy  between 
speaking,  but  with  a  grave  livelinesse,  between  fear  and 
zeal,  pausing  yet  pressing,  he  performes  his  duty.  Besides  20 
his  example,  he  having  often  instructed  his  people  how  to 
carry  themselves  in  divine  service,  exacts  of  them  all  possible 
reverence,  by  no  means  enduring  either  talking,  or  sleeping, 
or  gazing,  or  leaning,  or  halfe-kneeling,  or  any  undutifull 
behaviour  in  them,  but  causing  them,  when  they  sit,  or  25 
stand,  or  kneel,  to  do  all  in  a  strait,  and  steady  posture,  as 
attending  to  what  is  done  in  the  Church,  and  every  one,  man, 
and  child,  answering  aloud  both  Amen,  and  all  other  answers, 
which  are  on  the  Clerks  and  peoples  part  to  answer;  which 
answers  also  are  to  be  done  not  in  a  hudling,  or  slubbering  30 
fashion,  gaping,  or  scratching  the  head,  or  spitting  even  in 
the  midst  of  their  answer,  but  gently  and  pausably,  thinking 
what  they  say ;  so  that  while  they  answer,  As  if  was  in  the 
beginning  &c.  they  meditate  as  they  speak,  that  God  hath 
ever  had  his  people,  that  have  glorified  him  as  wel  as  now,  35 


232  A  PRIEST  TO  THE  TEMPLE 

and  that  he  shall  have  so  for  ever.  And  the  like  in  other 
answers.  This  is  that  which  the  Apostle  cals  a  reasonable 
service,  Rom.  12.  when  we  speak  not  as  Parrats,  without 
reason,  or  offer  up  such  sacrifices  as  they  did  of  old,  which 
5  was  of  beasts  devoyd  of  reason ;  but  when  we  use  our  reason, 
and  apply  our  powers  to  the  service  of  him,  that  gives  them. 
If  there  be  any  of  the  gentry  or  nobility  of  the  Parish,  who 
somtimes  make  it  a  piece  of  state  not  to  come  at  the  begin- 
ning of  service  with  their  poor  neighbours,  but  at  mid- 

10  prayers,  both  to  their  own  loss,  and  of  theirs  also  who  gaze 
upon  them  when  they  come  in,  and  neglect  the  present 
service  of  God,  he  by  no  means  suffers  it,  but  after  divers 
gentle  admonitions,  if  they  persevere,  he  causes  them  to  be 
presented:  or  if  the  poor  Church-wardens  be  affrighted  with 

15  their  greatness,  notwithstanding  his  instruction  that  they 
ought  not  to  be  so,  but  even  to  let  the  world^sinke,  so  they 
do  their  duty;  he  presents  them  himself,  only  protesting  to 
them,  that  not  any  ill  will  draws  him  to  it,  but  the  debt  and 
obligation  of  his  calling,  being  to  obey  God  rather  then  men. 

CHAP.  VII. 
The  Parson  preaching. 

20  '  I  ^He  Countrey  Parson  preacheth  constantly,  the  pulpit 

JL  is  his  joy  and  his  throne :  if  he  at  any  time  intermit,  it  is 

either  for  want  of  health,  or  against  some  great  Festival!, 

that  he  may  the  better  celebrate  it,  or  for  the  variety  of  the 

hearers,  that  he  may  be  heard  at  his  returne  more  attentively. 

25  When  he  intermits,  he  is  ever  very  well  supplyed  by  some 
able  man  who  treads  in  his  steps,  and  will  not  throw  down 
what  he  hath  built;  whom  also  he  intreats  to  press  some  point, 
that  he  himself  hath  often  urged  with  no  great  success,  that 
so  in  the  mouth  of  two  or  three  witnesses  the  truth  may  be 

30  more  established.  When  he  preacheth,  he  procures  atten- 
tion by  all  possible  art,  both  by  earnestnesse  of  speech,  it 
being  natural!  to  men  to  think,  that  where  is  much  earnest- 
ness, there  is  somewhat  worth  hearing;  and  by  a  diligent, 

1 8  ill  will  draws]  ill  withdraws  ji:  ill-will  draws  75  22  great]  om.  71 


OR,  THE  COUNTRY  PARSON  233 

and  busy  cast  of  his  eye  on  his  auditors,  with  letting  them 
know,  that  he  observes  who  jnarks,  and  who  not ;  and  with 
particularizing  of  his  speech  now  to  the  younger  sort,  then 
to  the  elder,  now  to  the  poor,  and  now  to  the  rich.  This  is 
for  you,  and  This  is  for  you;  for  particulars  ever  touch,  and  5 
awake  more  then  generalls.  Herein  also  he  serves  himselfe 
of  the  judgements  of  God,  as  of  those  of  antient  times,  so 
especially  of  the  late  ones;  and  those  most,  which  are  nearest 
to  his  Parish ;  for  people  are  very  attentive  at  such  discourses, 
and  think  it  behoves  them  to  be  so,  when  God  is  so  neer  10 
them,  and  even  over  their  heads.  Sometimes  he  tells  them 
stories,  and  sayings  of  others,  according  as  his  text  invites 
him;  for  them  also  men  heed,  and  remember  better  then 
exhortations;  which  though  earnest,  yet  often  dy  with  the 
Sermon,  especially  with  Countrey  people;  which  are  thick,  15 
and  heavy,  and  hard  to  raise  to  a  poynt  of  Zeal,  and  fervency, 
and  need  a  mountaine  of  fire  to  kindle  them;  but  stories  and 
sayings  they  will  well  remember.  He  often  tels  them,  that 
Sermons  are  dangerous  things,  that  none  goes  out  of  Church 
as  he  came  in,  but  either  better,  or  worse;  that  none  is  care-  20 
less  before  his  Judg,  and  that  the  word  of  God  shal  judge  us. 
By  these  and  other  means  the  Parson  procures  attention; 
but  the  character  of  his  Sermon  is  Holiness;  he  is  not  witty, 
or  learned,  or  eloquent,  but  Holy.  A  Character,  that  Her- 
mogenes  never  dream'd  of,  and  therefore  he  could  give  no  25 
precepts  thereof.  But  it  is  gained,  first,  by  choosing  texts  of 
Devotion,  not  Controversie,  moving  and  ravishing  texts, 
whereof  the  Scriptures  are  full.  Secondly,  by  dipping,  and 
seasoning  all  our  words  and  sentences  in  our  hearts,  before 
they  come  into  our  mouths,  truly  affecting,  and  cordially  30 
expressing  all  that  we  say;  so  that  the  auditors  may  plainly 
perceive  that  every  word  is  hart-deep.  Thirdly,  by  turning 
often,  and  making  many  Apostrophes  to  God,  as,  Oh  Lord 
blesse  my  people,  and  teach  them  this  point;  or,  Oh  my 
Master,  on  whose  errand  I  come,  let  me  hold  my  peace,  and  35 
doe  thou  speak  thy  selfe;  for  thou  art  Love,  and  when  thou 
teachest,  all  are  Scholers.  Some  such  irradiations  scatteringly 

18  well]  om.  yi  21  judge  us  77  :  Judge  us  52  26  precepts]  precept  71 

26  gained,  75  :  gained  52  71  32  Thridly  52 


234  A  PRIEST  TO  THE  TEMPLE 

in  the  Sermon,  carry  great  holiness  in  them.  The  Prophets 
are  admirable  in  this.  So  Isa.  64.  Oh  that  thou  would' st  rent 
the  Heavens,  that  thou  wouldst  come  down,  &c.  And  Jeremy, 
Chapt.  10.  after  he  had  complained  of  the  desolation  of 

5  Israel,  turnes  to  God  suddenly,  Oh  Lord,  I  know  that  the  way 
of  man  is  not  in  himself,  &c.  Fourthly,  by  frequent  wishes  of 
the  peoples  good,  and  joying  therein,  though  he  himself 
were  with  Saint  Pauteven  sacrificed  upon  the  service  of  their 
faith.  For  there  is  no  greater  sign  of  holinesse,  then  the 

o  procuring,  and  rejoycing  in  anothers  good.  And  herein  St 
Paul  excelled  in  all  his  Epistles.  How  did  he  put  the 
Romans  in  all  his  prayers  ?  Rom.  i  .9.  And  ceased  not  to  give 
thanks  for  the  Ephesians,  Eph.  i .  1 6.  And  for  the  Corinthians, 
chap.  1.4.  And  for  the  Philippians  made  request  with  joy, 

5  ch.  i  .4,  And  is  in  contention  for  them  whither  to  live,  or  dy ; 
be  with  them,  or  Christ,  verse  23.  which,  setting  aside  his 
care  of  his  Flock,  were  a  madnesse  to  doubt  of.  What  an 
admirable  Epistle  is  the  second  to  the  Corinthians?  how  full 
of  affections  ?  he  joyes,  and  he  is  sorry,  he  grieves,  and  he 

o  gloryes,  never  was  there  such  care  of  a  flock  expressed,  save 
in  the  great  shepherd  of  the  fold,  who  first  shed  teares  over 
Jerusalem,  and  afterwards  blood.  Therefore  this  care  may 
be  learn'd  there,  and  then  woven  into  Sermons,  which  will 
make  them  appear  exceeding  reverend,  and  holy.  Lastly, 

5  by  an  often  urging  of  the  presence,  and  majesty  of  God,  by 
these,  or  such  like  speeches.  Oh  let  us  all  take  heed  what 
we  do,  God  sees  us,  he  sees  whether  I  speak  as  I  ought,  or 
you  hear  as  you  ought,  he  sees  hearts,  as  we  see  faces :  he  is 
among  us;  for  if  we  be  here,  hee  must  be  here,  since  we  are 

o  here  by  him,  and  without  him  could  not  be  here.  Then 
turning  the  discourse  to  his  Majesty,  And  he  is  a  great  God, 
and  terrible,  as  great  in  mercy,  so  great  in  judgement:  There 
are  but  two  devouring  elements,  fire,  and  water,  he  hath 
both  in  him ;  His  voyce  is  as  the  sound  of  many  waters,  Revelations 

5  i.  And  he  himselfe  is  a  consuming  fire,  Hebrews  12.  Such 
discourses  shew  very  Holy.  The  Parsons  Method  in 

14  joy,  7 1 :  joy  52  1 5  whither]  whether  75  26  all]  om.  7  j  34  His 

voyce  .  .  .  waters  rom.  52  77 :  ital.  75  35  is  a  consuming  fire  rom.  52  77 : 

ital.  75 


OR,  THE  COUNTRY  PARSON  235 

handling  of  a  text  consists  of  two  parts;  first,  a  plain  and 
evident  declaration  of  the  meaning  of  the  text;  and  secondly, 
some  choyce  Observations  drawn  out  of  the  whole  text,  as  it 
lyes  entire,  and  unbroken  in  the  Scripture  it  self.  This  he 
thinks  naturall,  and  sweet,  and  grave.  Whereas  the  other  5 
way  of  crumbling  a  text  into  small  parts,  as,  the  Person 
speaking,  or  spoken  to,  the  subject,  and  object,  and  the  like, 
hath  neither  in  it  sweetnesse,  nor  gravity,  nor  variety,  since 
the  words  apart  are  not  Scripture,  but  a  dictionary,  and  may 
be  considered  alike  in  all  the  Scripture.  The  Parson  exceeds  10 
not  an  hour  in  preaching,  because  all  ages  have  thought  that 
a  competency,  and  he  that  profits  not  in  that  time,  will  lesse 
afterwards,  the  same  affection  which  made  him  not  profit 
before,  making  him  then  weary,  and  so  he  grows  from  not 
relishing,  to  loathing.  15 

CHAP.  VIII. 
The  Parson  on  Sundays. 

THe  Country  Parson,  as  soon  as  he  awakes  on  Sunday 
morning,  presently  falls  to  work,  and  seems  to  himselfe 
so  as  a  Market-man  is,  when  the  Market  day  comes,  or  a 
shopkeeper,  when  customers  use  to  come  in.  His  thoughts 
are  full  of  making  the  best  of  the  day,  and  contriving  it  to  his  20 
best  gaines.  To  this  end,  besides  his  ordinary  prayers,  he 
makes  a  peculiar  one  for  a  blessing  on  the  exercises  of  the  day, 
That  nothing  befall  him  unworthy  of  that  Majesty  before 
which  he  is  to  present  himself,  but  that  all  may  be  done  with 
reverence  to  his  glory,  and  with  edification  to  his  flock,  hum-  25 
bly  beseeching  his  Master,  that  how  or  whenever  he  punish 
him,  it  be  not  in  his  Ministry:  then  he  turnes  to  request  for 
his  people,  that  the  Lord  would  be  pleased  to  sanctifie  them 
all,  that  they  may  come  with  holy  hearts,  and  awfull  mindes 
into  the  Congregation,  and  that  the  good  God  would  pardon  30 
all  those,  who  come  with  lesse  prepared  hearts  then  they 
ought.  This  done,  he  sets  himself  to  the  Consideration  of 
the  duties  of  the  day,  and  if  there  be  any  extraordinary 
addition  to  the  customary  exercises,  either  from  the  time  of 
the  year,  or  from  the  State,  or  from  God  by  a  child  born,  or  35 


236  A  PRIEST  TO  THE  TEMPLE 

dead,  or  any  other  accident,  he  contrives  how  and  in  what 
manner  to  induce  it  to  the  best  advantage.  Afterwards  when 
the  hour  calls,  with  his  family  attending  him,  he  goes  to 
Church,  at  his  first  entrance  humbly  adoring,  and  worshipping 
5  the  invisible  majesty,  and  presence  of Almighty  God,  and  blessing 
the  people  either  openly,  or  to  himselfe.  Then  having  read 
divine  Service  twice  fully,  and  preached  in  the  morning,  and 
catechized  in  the  afternoone,  he  thinks  he  hath  in  some 
measure,  according  to  poor,  and  fraile  man,  discharged  the 

to  publick  duties  of  the  Congregation.  The  rest  of  the  day  he 
spends  either  in  reconciling  neighbours  that  are  at  variance, 
or  in  visiting  the  sick,  or  in  exhortations  to  some  of  his  flock 
by  themselves,  whom  his  Sermons  cannot,  or  doe  not  reach. 
And  every  one  is  more  awaked,  when  we  come,  and  say, 

15  Thou  art  the  man.  This  way  he  findes  exceeding  usefull, 
and  winning;  and  these  exhortations  he  cafs  his  privy  purse, 
even  as  Princes  have  theirs,  besides  their  publick  disburs- 
ments.  At  night  he  thinks  it  a  very  fit  time,  both  sutable  to 
the  joy  of  the  day,  and  without  hinderance  to  publick  duties, 

20  either  to  entertaine  some  of  his  neighbours,  or  to  be  enter- 
tained of  them,  where  he  takes  occasion  to  discourse  of  such 
things  as  are  both  profitable,  and  pleasant,  and  to  raise  up  their 
mindes  to  apprehend  Gods  good  blessing  to  our  Church,  and  State ; 
that  order  is  kept  in  the  one,  and  peace  in  the  other,  without 

25  disturbance,  or  interruption  of  publick  divine  offices.  As  he 
opened  the  day  with  prayer,  so  he  closeth  it,  humbly  be- 
seeching the  Almighty  to  pardon  and  accept  our  poor 
services,  and  to  improve  them,  that  we  may  grow  therein, 
and  that  our  feet  may  be  like  hindes  feet  ever  climbing  up 

30  higher,  and  higher  unto  him. 

CHAP.  IX. 
The  Parson  s  state  of  Life. 

THe  Country  Parson  considering  that  virginity  is  a 
higher  state  then  Matrimony,  and  that  the  Ministry 
requires  the  best  and  highest  things,  is  rather  unmarryed,  then 

15  Thou  art  the  man.  rom.  52  71:  ital.  75  usefnll  52  17  their  71: 

ther  52  25  d<vinie  52 


OR,  THE  COUNTRY  PARSON  237 

marryed.  But  yet  as  the  temper  of  his  body  may  be,  or  as 
the  temper  of  his  Parish  may  be,  where  he  may  have  occasion 
to  converse  with  women,  and  that  among  suspicious  men, 
and  other  like  circumstances  considered,  he  is  rather  married 
then  unmarried.  Let  him  communicate  the  thing  often  by  5 
prayer  unto  God,  and  as  his  grace  shall  direct  him,  so  let 
him  proceed.  If  he  be  unmarried,  and  keepe  house,  he  hath 
not  a  woman  in  his  house,  but  findes  opportunities  of  having 
his  meat  dress'd  and  other  services  done  by  men-servants  at 
home,  and  his  linnen  washed  abroad.  If  he  be  unmarryed,  xo 
and  sojourne,  he  never  talkes  with  any  woman  alone,  but  in 
the  audience  of  others,  and  that  seldom,  and  then  also  in  a 
serious  manner,  never  jestingly  or  sportfully.  He  is  very 
circumspect  in  all  companyes,  both  of  his  behaviour,  speech,  and 
very  looks,  knowing  himself  to  be  both  suspected,  and  envyed.  15 
If  he  stand  steadfast  in  his  heart,  having  no  necessity,  but  hath 
power  over  his  own  will,  and  hath  so  decreed  in  his  heart,  that 
he  will  keep  himself  a  virgin,  he  spends  his  dayes  in  fasting  and 
prayer,  and  blesseth  God  for  the  gift  of  continency,  knowing 
that  it  can  no  way  be  preserved,  but  only  by  those  means,  by  20 
which  at  first  it  was  obtained.  He  therefore  thinkes  it  not  enough 
for  him  to  observe  the  fasting  dayes  of  the  Church,  and  the  dayly 
prayers  enjoyned  him  by  auctority,  which  he  observeth  out  of 
humble  conformity,  and  obedience ;  but  adds  to  them,  out  of  choyce 
and  devotion,  some  other  dayes  for  fasting,  and  hours  for  prayers  \  25 
and  by  these  hee  keeps  his  body  tame,  serviceable,  and  health- 
full-,  and  his  soul  fervent,  active,  young,  and  lusty  as  an  eagle.  He 
often  readeth  the  Lives  of  the  Primitive  Monks,  Hermits,  and 
Virgins,  and  wondreth  not  so  much  at  their  patient  suffering,  and 
cheerful!  dying  under  persecuting  Emperours,  (though  that  indeed  30 
be  very  admirable)  as  at  their  daily  temperance,  abstinence, 
watchings,  and  constant  prayers,  and  mortifications  in  the  times  of 
peace  and  prosperity.  To  put  on  the  profound  humility,  and  the 
exact  temperance  of  our  Lord  Jesus,  with  other  exemplary  vertues 
of  that  sort,  and  to  keep  them  on  in  the  sunshine,  andnoone  of  pros-  35 
perity,  hefindeth  to  be  as  necessary,  and  as  difficult  at  least,  as  to 
be  cloathed  with  perfect  patience,  and  Christian  fortitude  in  the 
cold  midnight  stormes  of  persecution  and  adversity.  He  keepeth 

28  Primitive  52  29  Firgins  71 :  virgins  52 


238  A  PRIEST  TO  THE  TEMPLE 

his  watch  and  ward,  night  and  day  against  the  proper  and  peculiar 
temptations  of  his  state  of  Life,  which  are  principally  these  two, 
Spiritual  pride,  and  Impurity  of  heart:  against  these  ghostly 
enemies  he  girdeth  up  his  loynes,  keepes  the  imagination  from 
5  roving^  puts  on  the  whole  Armour  of  Goo7,  and  by  the  venue  of 
the  shield  of  faith,  he  is  not  afraid  of  the  pestilence  that  walketh 
in  darkenesse,  [carnall  impurity,']  nor  of  the  sicknesse  that  de- 
stroy eth  at  noone  day,  [Ghostly  pride  and  self -conceited]  Other 
temptations  he  hath,  which,  like  mortall  enemies,  may  sometimes 

10  disquiet  him  likewise;  for  the  humane  soule  being  bounded,  and 
kept  in,  in  her  sensitive  faculty,  willrunne  out  more  orlesse  in  her 
intellectualL  Originall  concupisence  is  such  an  active  thing,  by 
reason  of  continuall  inward,  or  outward  temptations,  that  it  is 
ever  attempting,  or  doing  one  mischief  or  other.  Ambition,  or 

15  untimely  desire  of  promotion  to  an  higher  state,  or  place,  under 
colour  of  accommodation,  or  necessary  provision,  is  a  common 
temptation  to  men  of  any  eminency,  especially  being  single  men. 
Curiosity  in  prying  into  high  speculative  and  unprofitable  questions, 
is  another  great  stumbling  block  to  the  holinesse  of  Scholars.  These 

20  and  many  other  spirituall  wickednesses  in  high  places  doth  the 
Parson  fear,  or  experiment,  or  both;  and  that  much  more  being 
single,  then  if  he  were  marryed\for  then  commonly  the  stream  of 
temptations  is  turned  another  way,  into  Covetousnesse,  Love  of 
pleasure,  or  ease,  or  the  like.  If  the  Parson  be  unmarryed,  and 

25  means  to  continue  so,  he  doth  at  least,  as  much  as  hath  been  said. 
If  he  be  marryed,  the  choyce  of  his  wife  was  made  rather  by 
his  eare,  then  by  his  eye;  his  judgement,  not  his  affection 
found  out  a  fit  wife  for  him,  whose  humble,  and  liberall 
disposition  he  preferred  before  beauty,  riches,  or  honour. 

30  He  knew  that  (the  good  instrument  of  God  to  bring  women  to 
heaven)  a  wise  and  loving  husband  could  out  of  humility,  produce 
any  speciall  grace  of  faith,  patience,  meeknesse,  love,  obedience, 
&c.  and  out  0/  liberality,  make  her  fruitfull  in  all  good  works. 
As  hee  is  just  in  all  things,  so  is  he  to  his  wife  also,  counting 

35  nothing  so  much  his  owne,  as  that  he  may  be  unjust  unto  it. 
Therefore  he  gives  her  respect  both  afore  her  servants,  and 
others,  and  halfe  at  least  of  the  government  of  the  house, 
reserving  so  much  of  the  affaires,  as  serve  for  a  diversion  for 

1 1  in,  in  75  :  in  in  5271  13  inward,  or]  inward,  and  71  36  sevants  52 


OR,  THE  COUNTRY   PARSON  239 

him;  yet  never  so  giving  over  the  raines,  but  that  he  some- 
times looks  how  things  go,  demanding  an  account,  but  not 
by  the  way  of  an  account.  And  this  must  bee  done  the  oftner, 
or  the  seldomer,  according  as  hee  is  satisfied  of  his  Wifes 
discretion.  5 

CHAP.  X. 
The  Parson  in  his  house. 

THe  Parson  is  very  exact  in  the  governing  of  his  house, 
making  it  a  copy  and  modell  for  his  Parish.  He  knows 
the  temper,  and  pulse  of  every  person  in  his  house,  and 
accordingly  either  meets  with  their  vices,  or  advanceth  their 
vertues.  His  wife  is  either  religious,  or  night  and  day  he  is  10 
winning  her  to  it.  In  stead  of  the  qualities  of  the  world,  he 
requires  onely  three  of  her ;  first,  a  trayning  up  of  her  children 
and  mayds  in  the  fear  of  God,  with  prayers,  and  catechizing, 
and  all  religious  duties.  Secondly,  a  curing,  and  healing  of 
all  wounds  and  sores  with  her  owne  hands;  which  skill  either  15 
she  brought  with  her,  or  he  takes  care  she  shall  learn  it  of 
some  religious  neighbour.  Thirdly,  a  providing  for  her 
family  in  such  sort,  as  that  neither  they  want  a  competent 
sustentation,  nor  her  husband  be  brought  in  debt.  His 
children  he  first  makes  Christians,  and  then  Common-  zo 
wealths-men ;  the  one  he  owes  to  his  heavenly  Countrey,  the 
other  to  his  earthly,  having  no  title  to  either,  except  he  do 
good  to  both.  Therefore  having  seasoned  them  with  all 
Piety,  not  Only  of  words  in  praying,  and  reading;  but  in 
actions,  in  visiting  other  sick  children,  and  tending  their  25 
wounds,  and  sending  his  charity  by  them  to  the  poor,  and 
somtimes  giving  them  a  little  mony  to  do  it  of  themselves, 
that  they  get  a  delight  in  it,  and  enter  favour  with  God,  who 
weighs  even  childrens  actions,  i  King.  14.  12,  13.  He  after- 
wards turnes  his  care  to  fit  all  their  dispositions  with  some  30 
calling,  not  sparing  the  eldest,  but  giving  him  the  prerogative 
of  his  Fathers  profession,  which  happily  for  his  other  chil- 
dren he  is  not  able  to  do.  Yet  in  binding  them  prentices  (in 
case  he  think  fit  to  do  so)  he  takes  care  not  to  put  them  into 

29  actions,  71:  actions.  52  33  prentices]  Apprentices  71 


240  A  PRIEST  TO  THE  TEMPLE 

vain  trades,  and  unbefitting  the  reverence  of  their  Fathers 
calling,  such  as  are  tavernes  for  men,  and  lace-making  for 
women;  because  those  trades,  for  the  most  part,  serve  but 
the  vices  and  vanities  of  the  world,  which  he  is  to  deny,  and 

5  not  augment.  However,  he  resolves  with  himself  never  to 
omit  any  present  good  deed  of  charity,  in  consideration  of 
providing  a  stock  for  his  children ;  but  assures  himselfe,  that 
mony  thus  lent  to  God,  is  placed  surer  for  his  childrens 
advantage,  then  if  it  were  given  to  the  Chamber  of  London. 

10  Good  deeds,  and  good  breeding,  are  his  two  great  stocks  for 
his  children;  if  God  give  any  thing  above  those,  and  not 
spent  in  them,  he  blesseth  God,  and  lays  it  out  as  he  sees 
cause.  His  servants  are  all  religious,  and  were  it  not  his 
duty  to  have  them  so,  it  were  his  profit,  for  none  are  so  well 

15  served,  as  by  religious  servants,  both  because  they  do  best, 
and  because  what  they  do,  is  blessed,  and  prospers.  After 
religion,  he  teacheth  them,  that  three  things  make  a  com- 
'pleate  servant,  Truth,  and  Diligence,  and  Neatnesse,  or 
Cleanlinesse.  Those  that  can  read,  are  allowed  times  for  it, 

20  and  those  that  cannot,  are  taught;  for  all  in  his  house  are 
either  teachers  or  learners,  or  both,  so  that  his  family  is  a 
Schoole  of  Religion,  and  they  all  account,  that  to  teach  the 
ignorant  is  the  greatest  almes.  Even  the  wals  are  not  idle, 
but  something  is  written,  or  painted  there,  which  may  excite 

25  the  reader  to  a  thought  of  piety;  especially  the  101  PWw, 
which  is  expressed  in  a  fayre  table,  as  being  the  rule  of  a 
family.  And  when  they  go  abroad,  his  wife  among  her 
neighbours  is  the  beginner  of  good  discourses,  his  children 
among  children,  his  servants  among  other  servants;  so  that 

30  as  in  the  house  of  those  that  are  skill'd  in  Musick,  all  are 
Musicians;  so  in  the  house  of  a  Preacher,  all  are  preachers. 
He  suffers  not  a  ly  or  equivocation  by  any  means  in  his 
house,  but  counts  it  the  art,  and  secret  of  governing  to 
preserve  a  directnesse,  and  open  plainnesse  in  all  things;  so 

35  that  all  his  house  knowes,  that  there  is  no  help  for  a  fault 
done,  but  confession.  He  himselfe^  or  his  Wije^  takes  ac- 
count of  Sermons,  and  how  every  one  profits,  comparing  this 
yeer  with  the  last:  and  besides  the  common  prayers  of  the 

34  directinesse,  52 


OR,  THE  COUNTRY   PARSON  241 

family,  he  straitly  requires  of  all  to  pray  by  themselves  before 
they  sleep  at  night,  and  stir  out  in  the  morning,  and  knows 
what  prayers  they  say,  and  till  they  have  learned  them,  makes 
them  kneel  by  him ;  esteeming  that  this  private  praying  is  a 
more  voluntary  act  in  them,  then  when  they  are  called  to  5 
others  prayers,  and  that,  which  when  they  leave  the  family, 
they  carry  with  them.  He  keeps  his  servants  between  love, 
and  fear,  according  as  hee  findes  them;  but  generally  he 
distributes  it  thus,  To  his  Children  he  shewes  more  love  then 
terrour,  to  his  servants  more  terrour  then  love;  but  an  old  10 
good  servant  boards  a  child.  The  furniture  of  his  house  is 
very  plain,  but  clean,  whole,  and  sweet,  as  sweet  as  his 
garden  can  make;  for  he  hath  no  mony  for  such  things, 
charity  being  his  only  perfume,  which  deserves  cost  when  he 
can  spare  it.  His  fare  is  plain,  and  common,  but  wholsome,  15 
what  hee  hath,  is  little,  but  very  good;  it  consisteth  most  of 
mutton,  beefe,  and  veal,  if  he  addes  any  thing  for  a  great  day, 
or  a  stranger,  his  garden  or  orchard  supplyes  it,  or  his  barne, 
and  back-side:  he  goes  no  further  for  any  entertainment, 
lest  he  goe  into  the  world,  esteeming  it  absurd,  that  he  should  20 
exceed,  who  teacheth  others  temperance.  But  those  which 
his  home  produceth,  he  refuseth  not,  as  coming  cheap,  and 
easie,  and  arising  from  the  improvement  of  things,  which 
otherwise  would  be  lost.  Wherein  he  admires  and  imitates 
the  wonderfull  providence  and  thrift  of  the  great  house-  25 
holder  of  the  world:  for  there  being  two  things,  which  as 
they  are,  are  unuseful  to  man,  the  one  for  smalnesse,  as 
crums,  and  scattered  corn,  and  the  like;  the  other  for  the 
foulnesse,  as  wash,  and  durt,  and  things  thereinto  fallen; 
God  hath  provided  Creatures  for  both;  for  the  first,  Poultry;  30 
for  the  second,  swine.  These  save  man  the  labour,  and  doing 
that  which  either  he  could  not  do,  or  was  not  fit  for  him  to 
do,  by  taking  both  sorts  of  food  into  them,  do  as  it  were 
dresse  and  prepare  both  for  man  in  themselves,  by  growing 
them  selves  fit  for  his  table.  The  Parson  in  his  house  ob-  35 
serves  fasting  dayes;  and  particularly,  as  Sunday  is  his  day 
of  joy,  so  Friday  his  day  of  Humiliation,  which  he  celebrates 
not  only  with  abstinence  of  diet,  but  also  of  company, 
recreation,  and  all  outward  contentments;  and  besides,  with 
917.15  » 


242  A  PRIEST  TO  THE  TEMPLE 

confession  of  sins,  and  all  acts  of  Mortification.  Now  fasting 
dayes  containe  a  treble  obligation ;  first,  of  eating  lesse  that 
day,  then  on  other  dayes;  secondly,  of  eating  no  pleasing,  or 
over-nourishing  things,  as  the  Israelites  did  eate  sowre 
5  herbs:  Thirdly,  of  eating  no  flesh,  which  is  but  the  deter- 
mination of  the  second  rule  by  Authority  to  this  particular. 
The  two  former  obligations  are  much  more  essentiall  to  a 
true  fast,  then  the  third  and  last;  and  fasting  dayes  were  fully 
performed  by  keeping  of  the  two  former,  had  not  Authority 

10  interposed :  so  that  to  eat  little,  and  that  unpleasant,  is  the 
naturall  rule  of  fasting,  although  it  be  flesh.  For  since  fasting 
in  Scripture  language  is  an  afflicting  of  our  souls,  if  a  peece 
of  dry  flesh  at  my  table  be  more  unpleasant  to  me,  then  some 
fish  there,  certainly  to  eat  the  flesh,  and  not  the  fish,  is  to 

15  keep  the  fasting  day  naturally.  And  it  is  observable,  that  the 
prohibiting  of  flesh  came  from  hot  Countreys,  where  both 
flesh  alone,  and  much  more  with  wine,  is  apt  to  nourish  more 
then  in  cold  regions,  and  where  flesh  may  be  much  better 
spared,  and  with  more  safety  then  elsewhere,  where  both  the 

20  people  and  the  drink  being  cold  and  flegmatick,  the  eating 
of  flesh  is  an  antidote  to  both.  For  it  is  certaine,  that  a  weak 
stomack  being  prepossessed  with  flesh,  shall  much  better 
brooke  and  bear  a  draught  of  beer,  then  if  it  had  taken  before 
either  fish,  or  rootes,  or  such  things;  which  will  discover  it 

25  selfe  by  spitting,  and  rheume,  or  flegme.  To  conclude,  the 
Parson,  if  he  be  in  full  health,  keeps  the  three  obligations, 
eating  fish,  or  roots,  and  that  for  quantity  little,  for  quality 
unpleasant.  If  his  body  be  weak  and  obstructed,  as  most 
Students  are,  he  cannot  keep  the  last  obligation,  nor  suffer 

30  others  in  his  house  that  are  so,  to  keep  it;  but  only  the  two 
former,  which  also  in  diseases  of  exinanition  (as  consump- 
tions) must  be  broken :  For  meat  was  made  for  man,  not  man 
for  meat.  To  all  this  may  be  added,  not  for  emboldening 
the  unruly,  but  for  the  comfort  of  the  weak,  that  not  onely 

35  sicknesse  breaks  these  obligations  of  fasting,  but  sicklinesse 
also.  For  it  is  as  unnatural  to  do  any  thing,  that  leads  me  to 
a  sicknesse,  to  which  I  am  inclined,  as  not  to  get  out  of  that 
sicknesse,  when  I  am  in  it,  by  any  diet.  One  thing  is  evident, 

23  daught  52  31  exinanition  52  75  :  examination  71 


OR,  THE  COUNTRY  PARSON  243 

that  an  English  body,  and  a  Students  body,  are  two  great 
obstructed  vessels,  and  there  is  nothing  that  is  food,  and  not 
phisick,  which  doth  lesse  obstruct,  then  flesh  moderately 
taken ;  as  being  immoderately  taken,  it  is  exceeding  obstruc- 
tive. And  obstructions  are  the  cause  of  most  diseases,  5 


CHAP.  XL 
The  Parson  s  Courtesie. 

THe  Countrey  Parson  owing  a  debt  of  Charity  to  the 
poor,  and  of  Courtesie  to  his  other  parishioners,  he  so 
distinguisheth,  that  he  keeps  his  money  for  the  poor,  and  his 
table  for  those  that  are  abiyve  Alms.  Not  but  that  the  poor 
are  welcome  also  to  his  table,  whom  he  sometimes  purposely  10 
takes  home  with  him,  setting  them  close  by  him,  and  carving 
for  them,  both  for  his  own  humility,  and  their  comfort,  who 
are  much  cheered  with  such  friendliness.  But  since  both  is 
to  be  done,  the  better  sort  invited,  and  meaner  relieved,  he 
chooseth  rather  to  give  the  poor  money,  which  they  can  better  15 
employ  to  their  own  advantage,  and  sutably  to  their  needs, 
then  so  much  given  in  meat  at  dinner.  Having  then  invited 
some  of  his  Parish,  hee  taketh  his  times  to  do  the  like  to  the 
rest;  so  that  in  the  compasse  of  the  year,  hee  hath  them  all 
with  him,  because  countrey  people  are  very  observant  of  such  20 
things,  and  will  not  be  perswaded,  but  being  not  invited, 
they  are  hated.  Which  perswasion  the  Parson  by  all  means 
avoyds,  knowing  that  where  there  are  such  conceits,  there  is 
no  room  for  his  doctrine  to  enter.  Yet  doth  hee  oftenest 
invite  those,  whom  hee  sees  take  best  courses,  that  so  both  25 
they  may  be  encouraged  to  persevere,  and  others  spurred  to 
do  well,  that  they  may  enjoy  the  like  courtesie.  For  though 
he  desire,  that  all  should  live  well,  and  vertuously,  not  for  any 
reward  of  his,  but  for  vertues  sake;  yet  that  will  not  be  so: 
and  therefore  as  God,  although  we  should  love  him  onely  30 
for  his  own  sake,  yet  out  of  his  infinite  pity  hath  set  forth 
heaven  for  a  reward  to  draw  men  to  Piety,  and  is  content,  if 

13  friendliness  71 :  friendlineses  52  16  needs,  then  Errata  52  :  needs,  and  then 

text  52 


244  A  PRIEST  TO  THE  TEMPLE 

at  least  so,  they  will  become  good :  So  the  Countrey  Parson, 
who  is  a  diligent  observer,  and  tracker  of  Gods  wayes,  sets 
up  as  many  encouragements  to  goodnesse  as  he  can,  both  in 
honour,  and  profit,  and  fame;  that  he  may,  if  not  the  best 
5  way,  yet  any  way,  make  his  Parish  good. 

CHAP.  XII. 

The  Parsons  Charity. 

THe  Countrey  Parson  is  full  of  Charity;  it  is  his  pre- 
dominant element.  For  many  and  wonderfull  things 
are  spoken  of  thee,  thou  great  Vertue.  To  Charity  is  given 
the  covering  of  sins,  i  Pet.  4.  8.  and  the  forgivenesse  of  sins, 

10  Matthew  6.  14.  Luke  7.  47.  The  fulfilling  of  the  Law, 
Romans  13.  10.  The  life  of  faith,  James  2.  26.  ^The  blessings 
of  this  life,  Proverbs  22,  9.  Psalm  41.  2.  And  the  reward  of 
the  next,  Matth.  25.  35.  In  brief,  it  is  the  body  of  Religion, 
John  13.  35.  And  the  top  of  Christian  vertues,  i  Corin.  13. 

15  Wherefore  all  his  works  rellish  of  Charity.  When  he  riseth 
in  the  morning,  he  bethinketh  himselfe  what  good  deeds  he 
can  do  that  day,  and  presently  doth  them;  counting  that  day 
lost,  wherein  he  hath  not  exercised  his  Charity.  He  first 
considers  his  own  Parish,  and  takes  care,  that  there  be  not  a 

20  begger,  or  idle  person  in  his  Parish,  but  that  all  bee  in  a 
competent  way  of  getting  their  living.  This  he  effects  either 
by  bounty,  or  perswasion,  or  by  authority,  making  use  of  that 
excellent  statute,  which  bindes  all  Parishes  to  maintaine  their 
own.  If  his  Parish  be  rich,  he  exacts  this  of  them;  if  poor, 

25  and  he  able,  he  easeth  them  therein.  But  he  gives  no  set 
pension  to  any;  for  this  in  time  will  lose  the  name  and  effect 
of  Charity  with  the  poor  people,  though  not  with  God :  for 
then  they  will  reckon  upon  it,  as  on  a  debt;  and  if  it  be  taken 
away,  though  justly,  they  will  murmur,  and  repine  as  much, 

30  as  he  that  is  disseized  of  his  own  inheritance.  But  the  Parson 
having  a  double  aime,  and  making  a  hook  of  his  Charity, 
causeth  them  still  to  depend  on  him;  and  so  by  continuall, 


good:  So  75:  good.    So  52  77  10  The  fulfilling  Ed\  the  fulfilling  52 

:  effects  7-r:  affects  52  25  therein  ji  :  therin  52 


OR,  THE  COUNTRY  PARSON  245 

and  fresh  bounties,  unexpected  to  them,  but  resolved  to 
himself,  hee  wins  them  to  praise  God  more,  to  live  more 
religiously,  and  to  take  more  paines  in  their  vocation,  as  not 
knowing  when  they  shal  be  relieved;  which  otherwise  they 
would  reckon  upon,  and  turn  to  idlenesse.  Besides  this  5 
generall  provision,  he  hath  other  times  of  opening  his  hand; 
as  at  great  Festivals,  and  Communions;  not  suffering  any 
that  day  that  hee  receives,  to  want  a  good  meal  suting  to  the 
joy  of  the  occasion.  But  specially,  at  hard  times,  and  dearths, 
he  even  parts  his  Living,  and  life  among  them,  giving  some  10 
corn  outright,  and  selling  other  at  under  rates ;  and  when  his 
own  stock  serves  not,  working  those  that  are  able  to  the  same 
charity,  still  pressing  it  in  the  pulpit,  and  out  of  the  pulpit, 
and  never  leaving  them,  till  he  obtaine  his  desire.  Yet  in  all 
his  Charity,  he  distinguished,  giving  them  most,  who  live  15 
best,  and  take  most  paines,  and  are  most  charged :  So  is  his 
charity  in  effect  a  Sermon.  After  the  consideration  of  his 
own  Parish,  he  inlargeth  himself,  if  he  be  able,  to  the  neigh- 
bour-hood; for  that  also  is  some  kind  of  obligation;  so  doth 
he  also  to  those  at  his  door,  whom  God  puts  in  his  way,  and  20 
makes  his  neighbours.  But  these  he  helps  not  without  some 
testimony,  except  the  evidence  of  the  misery  bring  testimony 
with  it.  For  though  these  testimonies  also  may  be  falsifyed, 
yet  considering  that  the  Law  allows  these  in  case  they  be 
true,  but  allows  by  no  means  to  give  without  testimony,  as  25 
he  obeys  Authority  in  the  one,  so  that  being  once  satisfied,  he 
allows  his  Charity  some  blindnesse  in  the  other;  especially, 
since  of  the  two  commands,  we  are  more  injoyned  to  be 
charitable,  then  wise.  But  evident  miseries  have  a  naturall 
priviledge,  and  exemption  from  all  law.  When-ever  hee  gives  30 
any  thing,  and  sees  them  labour  in  thanking  of  him,  he  exacts 
of  them  to  let  him  alone,  and  say  rather,  God  be  praised,  God 
be  glorified;  that  so  the  thanks  may  go  the  right  way,  and 
thither  onely,  where  they  are  onely  due.  So  doth  hee  also 
before  giving  make  them  say  their  Prayers  first,  or  the  Creed,  35 
and  ten  Commandments,  and  as  he  finds  them  perfect, 
rewards  them  the  more.  For  other  givings  are  lay,  and 
secular,  but  this  is  to  give  like  a  Priest. 


246  A  PRIEST  TO  THE  TEMPLE 

CHAP.  XIII. 
The  Parsons  Church. 

THe  Countrey  Parson  hath  a  speciall  care  of  his  Church, 
that  all  things  there  be  decent,  and  befitting  his  Name 
by  which  it  is  called.  Therefore  first  he  takes  order,  that  all 
things  be  in  good  repair;  as  walls  plaistered,  windows  glazed, 
5  floore  paved,  seats  whole,  firm,  and  uniform,  especially  that 
the  Pulpit,  and  Desk,  and  Communion  Table,  and  Font  be 
as  they  ought,  for  those  great  duties  that  are  performed  in 
them.  Secondly,  that  the  Church  be  swept,  and  kept  cleane 
without  dust,  or  Cobwebs,  and  at  great  festivalls  strawed, 

10  and  stuck  with  boughs,  and  perfumed  with  incense.  Thirdly, 
That  there  be  fit,  and  proper  texts  of  Scripture  every  where 
painted,  and  that  all  the  painting  be  grave,  %  and  reverend, 
not  with  light  colours,  or  foolish  anticks.  Fourthly,  That  all 
the  books  appointed  by  Authority  be  there,  and  those  not 

15  torne,  or  fouled,  but  whole  and  clean,  and  well  bound;  and 
that  there  be  a  fitting,  and  sightly  Communion  Cloth  of  fine 
linnen,  with  an  handsome,  and  seemly  Carpet  of  good  and  costly 
Stuff e,  or  Cloth,  and  all  kept  sweet  and  clean,  in  a  strong  and 
decent  chest,  with  a  Chalice,  and  Cover,  and  a  Stoop,  or  Flagon; 

20  and  a  Bason  for  Almes  and  offerings;  besides  which,  he  hath 
a  Poor-mans  Box  conveniently  seated,  to  receive  the  charity  of  well 
minded  people,  and  to  lay  up  treasure  for  the  sick  and  needy.  And 
all  this  he  doth,  not  as  out  of  necessity,  or  as  putting  a  holiness 
in  the  things,  but  as  desiring  to  keep  the  middle  way  between 

25  superstition,  and  slovenlinesse,  and  as  following  the  Apostles 
two  great  and  admirable  Rules  in  things  of  this  nature:  The 
first  whereof  is,  Let  all  things  be  done  decently,  and  in  order: 
The  second,  Let  all  things  be  done  to  edification,  i  Cor.  14.  For 
these  two  rules  comprize  and  include  the  double  object  of 

30  our  duty,  God,  and  our  neighbour;  the  first  being  for  the 
honour  of  God;  the  second  for  the  benefit  of  our  neighbor. 
So  that  they  excellently  score  out  the  way,  and  fully,  and 
exactly  contain,  even  in  externall  and  indifferent  things, 

6  Desk  Errata  52  :  Deck  text  52  15  whole  and  clean  77  :  whole  j  and  clean  52 

16-22  of  fine  linnen  .  .  .  sick  and  needy,   ront.  within  inverted  commas  $2  (cf.  pp. 
247,  249) :  ital.  71 


OR,  THE  COUNTRY  PARSON  247 

what  course  is  to  be  taken ;  and  put  them  to  great  shame,  who 
deny  the  Scripture  to  be  perfect. 


CHAP.  XIV, 
The  Parson  in  Circuit. 

THe  Countrey  Parson  upon  the  afternoons  in  the  week- 
days, takes  occasion  sometimes  to  visite  in  person,  now 
one  quarter  of  his  Parish,  now  another.   For  there  he  shall  5 
find  his  flock  most  naturally  as  they  are,  wallowing  in  the 
midst  of  their  affairs :  whereas  on  Sundays  it  is  easie  for  them 
to  compose  themselves  to  order,  which  they  put  on  as  their 
holy-day  cloathes,  and  come  to  Church  in  frame,  but  com- 
monly the  next  day  put  off  both.    When  he  comes  to  any  10 
house,  first  he  blesseth  it,  and  then  as  hee  finds  the  persons 
of  the  house  imployed,  so  he  formes  his  discourse.   Those 
that  he  findes  religiously  imployed,  hee  both  commends 
them  much,  and  furthers  them  when  hee  is  gone,  in  their 
imployment;  as  if  hee  findes  them  reading,  hee  furnisheth  15 
them  with  good  books;  if  curing  poor  people,  hee  supplies 
them  with  Receipts,  and  instructs  them  further  in  that  skill, 
shewing  them  how  acceptable  such  works  are  to  God,  and 
wishing  them  ever  to  do  the  Cures  with  their  own  hands,  and 
not  to  put  them  over  to  servants.  Those  that  he  finds  busie  20 
in  the  works  of  their  calling,  he  commendeth  them  also: 
for  it  is  a  good  and  just  thing  for  every  one  to  do  their  own 
busines.  But  then  he  admonisheth  them  of  two  things;  first, 
that  they  dive  not  too  deep  into  worldly  affairs,  plunging 
themselves  over  head  and  eares  into  carking,  and  caring;  25 
but  that  they  so  labour,  as  neither  to  labour  anxiously,  nor 
distrustfully,  nor  profanely.    Then  they  labour  anxiously, 
when  they  overdo  it,  to  the  loss  of  their  quiet,  and  health : 
then  distrustfully,  when  they  doubt  Gods  providence,  think- 
ing that  their  own  labour  is  the  cause  of  their  thriving,  as  if  it  30 
were  in  their  own  hands  to  thrive,  or  not  to  thrive.    Then 
they  labour  prof  anely>  when  they  set  themselves  to  work  like  brute 

7  Sundays]  Sunday  71  31   not  to  thrixe.  52  31-248.  5  Then  they 

labour  .  .  .  Harvest,  rom.  within  inverted  commas  52  :  ital.  71 


248  A  PRIEST  TO  THE  TEMPLE 

beasts,  never  raising  their  thoughts  to  God,  nor  sanctifying  their 
labour  with  daily  prayer\  when  on  the  Lords  day  they  do  un- 
necessary servile  work,  or  in  time  of  divine  service  on  other  holy 
days,  except  in  the  cases  of  extreme  poverty,  and  in  the  seasons  of 
5  Seed-time,  and  Harvest.  Secondly,  he  adviseth  them  so  to 
labour  for  wealth  and  maintenance,  as  that  they  make  not 
that  the  end  of  their  labour,  but  that  they  may  have  where- 
withall  to  serve  God  the  better,  and  to  do  good  deeds.  After 
these  discourses,  if  they  be  poor  and  needy,  whom  he  thus 

10  finds  labouring,  he  gives  them  somewhat;  and  opens  not 
only  his  mouth,  but  his  purse  to  their  relief,  that  so  they  go 
on  more  cheerfully  in  their  vocation,  and  himself  be  ever  the 
more  welcome  to  them.  Those  that  the  Parson  findes  idle, 
or  ill  imployed,  he  chides  not  at  first,  for  that  were  neither 

15  civill,  nor  profitable;  but  always  in  the  close,  before  he 
departs  from  them:  yet  in  this  he  distinguished;  for  if  he 
be  a  plaine  countryman,  he  reproves  him  plainly;  for  they 
are  not  sensible  of  finenesse:  if  they  be  of  higher  quality,  they 
commonly  are  quick,  and  sensible,  and  very  tender  of  re- 

20  proof:  and  therefore  he  lays  his  discourse  so,  that  he  comes 
to  the  point  very  leasurely,  and  oftentimes,  as  Nathan  did, 
in  the  person  of  another,  making  them  to  reprove  themselves. 
However,  one  way  or  other,  he  ever  reproves  them,  that  he 
may  keep  himself  pure,  and  not  be  intangled  in  others  sinnes. 

25  Neither  in  this  doth  he  forbear,  though  there  be  company  by: 
for  as  when  the  offence  is  particular,  and  against  mee,  I  am 
to  follow  our  Saviours  rule,  and  to  take  my  brother  aside, 
and  reprove  him;  so  when  the  offence  is  publicke,  and  against 
God,  I  am  then  to  follow  the  Apostles  rule,  i  Timothy  5.  20. 

30  and  to  rebuke  openly  that  which  is  done  openly.  Besides  these 
occasionall  discourses,  the  Parson  questions  what  order  is 
kept  in  the  house,  as  about  prayers  morning  and  evening  on 
their  knees,  reading  of  Scripture,  catechizing,  singing  of 
Psalms  at  their  work,  and  on  holy  days;  who  can  read,  who 

35  not;  and  sometimes  he  hears  the  children  read  himselfe,  and 
blesseth  them,  encouraging  also  the  servants  to  learn  to 
read,  and  offering  to  have  them  taught  on  holy-dayes  by  his 
servants.  If  the  Parson  were  ashamed  of  particularizing  in 

32  morning  71 :  morning,  52  36  blesseth  them  75  :  blesseth  52  7J 


OR,  THE  COUNTRY  PARSON  249 

these  things,  hee  were  not  fit  to  be  a  Parson :  but  he  holds 
the  Rule,  that  Nothing  is  little  in  Gods  service:  If  it  once 
have  the  honour  of  that  Name,  it  grows  great  instantly. 
Wherfore  neither  disdaineth  he  to  enter  into  the  poorest 
Cottage,  though  he  even  creep  into  it,  and  though  it  smell  5 
never  so  lothsomly.  For  both  God  is  there  also,  and  those 
for  whom  God  dyed :  and  so  much  the  rather  doth  he  so,  as 
his  accesse  to  the  poor  is  more  comfortable,  then  to  the  rich; 
and  in  regard  of  himselfe,  it  is  more  humiliation.  These  are 
the  Parsons  generall  aims  in  his  Circuit;  but  with  these  he  10 
mingles  other  discourses  for  conversation  sake,  and  to  make 
his  higher  purposes  slip  the  more  easily. 


T 


CHAP.  XV. 
The  Parson  Comforting. 

He  Countrey  Parson,  when  any  of  his  cure  is  sick,  or 
afflicted  with  losse  of  friend,  or  estate,  or  any  ways 
distressed,  fails  not  to  afford  his  best  comforts,  and  rather  15 
goes  to  them,  then  sends  for  the  afflicted,  though  they  can, 
and  otherwise  ought  to  come  to  him.  To  this  end  he  hath 
throughly  digested  all  the  points  of  consolation,  as  having 
continuall  use  of  them,  such  as  are  from  Gods  generall  provi- 
dence extended  even  to  lillyes;  from  his  particular,  to  his  20 
Church;  from  his  promises,  from  the  examples  of  all  Saints, 
that  ever  were;  from  Christ  himself,  perfecting  our  Re- 
demption no  other  way,  then  by  sorrow;  from  the  Benefit  of 
affliction,  which  softens,  and  works  the  stubborn  heart  of 
man;  from  the  certainty  both  of  deliverance,  and  reward,  if  25 
we  faint  not;  from  the  miserable  comparison  of  the  moment 
of  griefs  here  with  the  weight  of  joyes  hereafter.  Besides  thisy 
in  his  visiting  the  sick,  or  otherwise  afflicted^  he  followeth  the 
Churches  counsel^  namely^  in  perswading  them  to  particular 
confession,  labouring  to  make  them  understand  the  great  good  use  3° 
of  this  antient  and  pious  ordinance^  and  how  necessary  it  is  in 
some  cases:  he  also  urgeth  them  to  do  some  pious  charitable  works, 
as  a  necessary  evidence  and  fruit  of  their  faith,  at  that  time  especi- 

27-250.  6  Besides  this, ...  his  perswasion.  rom.  within  inverted  commas  52  :  itaL  71 
33-250.  5  75  emends  the  wording  and  punctuation  thus:  fruit  of  their  faith  j  at  that 


250  A  PRIEST  TO  THE  TEMPLE 

ally :  the  -participation  of  the  holy  Sacrament L,  ho w  comfortable ',  and 
Soveraigne  a  Medicine  it  is  to  all  sin-sick  souls ;  what  strength, 
and  joy ',  and  -peace  it  administers  against  all  temptations ',  even  to 
death  it  selfey  he  plainly,  and  generally  intimateth  to  the  dis- 
5  affected,  or  sick  -person,  that  so  the  hunger  and  thirst  after  it  may 
come  rather  from  themselves,  then  from  his  perswasion. 

CHAP.   XVI. 
The  Parson  a  Father. 

THe  Countrey  Parson  is  not  only  a  father  to  his  flock, 
but  also  professeth  himselfe  throughly  of  the  opinion, 
carrying  it  about  with  him  as  fully,  as  if  he  had  begot  his 

10  whole  Parish.  And  of  this  he  makes  great  use.  For  by  this 
means,  when  any  sinns,  he  hateth  him  not  as  an  officer,  but 
pityes  him  as  a  Father:  and  even  in  those  wrongs  which 
either  in  tithing,  or  otherwise  are  done  to  his  owne  person, 
hee  considers  the  offender  as  a  child,  and  forgives,  so  hee 

15  may  have  any  signe  of  amendment;  so  also  when  after  many 
admonitions,  any  continue  to  be  refractory,  yet  hee  gives 
him  not  over,  but  is  long  before  hee  proceede  to  disinherit- 
ing, or  perhaps  never  goes  so  far;  knowing,  that  some  are 
called  at  the  eleventh  houre,  and  therefore  hee  still  expects, 

*o  and  waits,  least  hee  should  determine  Gods  houre  of  coming; 
which  as  hee  cannot,  touching  the  last  day,  so  neither  touch- 
ing the  intermediate  days  of  Conversion. 


CHAP.   XVII. 
The  Parson  in  'Journey. 

THe  Countrey  Parson,  when  a  just  occasion  calleth  him 
out  of  his  Parish  (which  he  diligently,  and  strictly 
25  weigheth,  his  Parish  being  all  his  joy,  and  thought)  leaveth 

time  especially,  to  the  participation  of  the  Holy  Sacrament  j  shewing  them  how  com- 
fortable, ...  to  all  sin-sick  souls;  what  strength,  .  .  .  against  all  temptations,  even  in 
death  it  self.  He  plainly,  and  generally  intimateth  all  this  to  the  disaffected,  .  .  . 
2  sin-sick  souls ;  75  :  sinsick  souls,  52  :  sin  sick  souls,  71  16  continue]  continues 

75  23  Countrey  71 :  countrey  52 


OR,  THE  COUNTRY  PARSON  251 

not  his  Ministry  behind  him;  but  is  himselfe  where  ever  he 
is.  Therefore  those  he  meets  on  the  way  he  blesseth  audibly, 
and  with  those  he  overtakes  or  that  overtake  him,  hee  begins 
good  discourses,  such  as  may  edify,  interposing  sometimes 
some  short,  and  honest  refreshments,  which  may  make  his  5 
other  discourses  more  welcome,  and  lesse  tedious.  And  when 
he  comes  to  his  Inn,  he  refuseth  not  to  joyne,  that  he  may 
enlarge  the  glory  of  God,  to  the  company  he  is  in,  by  a  due 
blessing  of  God  for  their  safe  arrival,  and  saying  grace  at 
meat,  and  at  going  to  bed  by  giving  the  Host  notice,  that  he  10 
will  have  prayers  in  the  hall,  wishing  him  to  informe  his 
guests  thereof,  that  if  any  be  willing  to  partake,  they  may 
resort  thither.  The  like  he  doth  in  the  morning,  using 
pleasantly  the  outlandish  proverb,  that  Prayers  and  Provender 
never  hinder  journey.  When  he  comes  to  any  other  house,  15 
where  his  kindred,  or  other  relations  give  him  any  authority  over 
the  Family,  if  hee  be  to  stay  for  a  time,  hee  considers  diligently 
the  state  thereof  to  Godward,  and  that  in  two  points :  First, 
what  disorders  there  are  either  in  Apparell,  or  Diet,  or  too 
open  a  Buttery,  or  reading  vain  books,  or  swearing,  or  20 
breeding  up  children  to  no  Calling,  but  in  idleness,  or  the 
like.  Secondly,  what  means  of  Piety,  whether  daily  prayers 
be  used,  Grace,  reading  of  Scriptures,  and  other  good  books, 
how  Sundayes,  holy-days,  and  fasting  days  are  kept.  And  ac- 
cordingly, as  he  finds  any  defect  in  these,  hee  first  considers  2$ 
with  himselfe,  what  kind  of  remedy  fits  the  temper  of  the 
house  best,  and  then  hee  faithfully,  and  boldly  applyeth  it; 
yet  seasonably,  and  discreetly,  by  taking  aside  the  Lord  or 
Lady,  or  Master  and  Mistres  of  the  house,  and  shewing  them 
cleerly,  that  they  respect  them  most,  who  wish  them  best,  30 
and  that  not  a  desire  to  meddle  with  others  affairs,  but  the 
earnestnesse  to  do  all  the  good  he  can,  moves  him  to  say  thus 
and  thus. 

8  God,  Ed\  God  52  77:  75  brackets  (that  he  may  enlarge  the  Glorie  of  God) 
28  Lord  or  Lady,  Ed:  Lord,  or  Lady;  52 


252  A   PRIEST  TO  THE  TEMPLE 

CHAP.    XVIII. 
The  Parson  in  Sentinel!. 

t  I  VHe  Countrey  Parson,  where  ever  he  is,  keeps  Gods 

JL  watch;  that  is,  there  is  nothing  spoken,  or  done  in  the 

Company  where  he  is,  but  comes  under  his  Test  and  censure : 

If  it  be  well  spoken,  or  done,  he  takes  occasion  to  commend, 

5  and  enlarge  it;  if  ill,  he  presently  lays  hold  of  it,  least  the 
poyson  steal  into  some  young  and  unwary  spirits,  and  possesse 
them  even  before  they  themselves  heed  it.  But  this  he  doth 
discretely,  with  mollifying,  and  suppling  words;  This  was 
not  so  well  said,  as  it  might  have  been  forborn ;  We  cannot 

10  allow  this:  or  else  if  the  thing  will  admit  interpretation; 
Your  meaning  is  not  thus,  but  thus;  or,  So  farr  indeed  what 
you  say  is  true,  and  well  said;  but  this  will  riot  stand.  This 
is  called  keeping  Gods  watch,  when  the  baits  which  the 
enemy  lays  in  company,  are  discovered  and  avoyded:  This 

15  is  to  be  on  Gods  side,  and  be  true  to  his  party.  Besides,  if  he 
perceive  in  company  any  discourse  tending  to  ill,  either  by 
the  wickedness  or  quarrelsomnesse  thereof,  he  either  prevents 
it  judiciously,  or  breaks  it  off  seasonably  by  some  diversion. 
Wherein  a  pleasantness  of  disposition  is  of  great  use,  men 

20  being  willing  to  sell  the  interest,  and  ingagement  of  their 
discourses  for  no  price  sooner,  then  that  of  mirth;  whither  the 
nature  of  man,  loving  refreshment,  gladly  betakes  it  selfe, 
even  to  the  losse  of  honour. 


CHAP.    XIX. 
The  Parson  in  reference. 

THe  Countrey  Parson  is  sincere  and  upright  in  ail  his 
relations.  And  first,  he  is  just  to  his  Countrey;  as  when 
he  is  set  at  an  armour,  or  horse,  he  borrowes  them  not  to  serve 
the  turne,  nor  provides  slight,  and  unusefull,  but  such  as 
are  every  way  fitting  to  do  his  Countrey  true  and  laudable 
service,  when  occasion  requires.  To  do  otherwise,  is  deceit; 

8  suppling]  supplying  77  24  and  Errata  52  :  nnd  text  52 


OR,  THE  COUNTRY  PARSON  253 

and  therefore  not  for  him,  who  is  hearty,  and  true  in  all  his 
wayes,  as  being  the  servant  of  him,  in  whom  there  was  no 
guile.   Likewise  in  any  other  Countrey-duty,  he  considers 
what  is  the  end  of  any  Command,  and  then  he  suits  things 
faithfully  according  to  that  end.  Secondly,  he  carryes  himself  5 
very  respectively,  as  to  all  the  Fathers  of  the  Church,  so 
especially  to  his  Diocesan,  honouring  him  both  in  word,  and 
behaviour,  and  resorting  unto  him  in  any  difficulty,  either 
in  his  studies  or  in  his  Parish.  He  observes  Visitations,  and 
being  there,  makes  due  use  of  them,  as  of  Clergy  councels,  10 
for  the  benefit  of  the  Diocese.  And  therefore  before  he  comes, 
having  observed  some  defects  in  the  Ministry,  he  then  either 
in  Sermon,  if  he  preach,  or  at  some  other  time  of  the  day, 
propounds  among  his  Brethren  what  were  fitting  to  be  done. 
Thirdly,  he  keeps  good  Correspondence  with  all  the  neigh-  15 
bouring  Pastours  round  about  him,  performing  for  them  any 
Ministeriall  office,  which  is  not  to  the  prejudice  of  his  own 
Parish.    Likewise  he  welcomes  to  his  house  any  Minister, 
how  poor  or  mean  soever,  with  as  joyfull  a  countenance,  as  if 
he  were  to  entertain  some  great  Lord.   Fourthly,  he  fulfills  20 
the  duty,  and  debt  of  neighbourhood  to  all  the  Parishes 
which  are  neer  him.   For  the  Apostles  rule  Philip.  4.  being 
admirable,  and  large,  that  we  should  do  whatsoever  things 
are  honest,  or  just,  or  pure,  or  lovely,  or  of  good  report,  if  there 
be  any  vertue,  or  any  praise  \  and  Neighbourhood  being  ever  25 
reputed,  even  among  the  Heathen,  as  an  obligation  to  do 
good,  rather  then  to  those  that  are  further,  where  things  are 
otherwise  equall,  therefore  he  satisfies  this  duty  also.  Especi- 
ally, if  God  have  sent  any  calamity  either  by  fire,  or  famine, 
to  any  neighbouring  Parish,  then  he  expects  no  Briefe;  but  30 
taking  his  Parish  together  the  next  Sunday,  or  holy-day,  and 
exposing  to  them  the  uncertainty  of  humane  affairs,  none 
knowing  whose  turne  may  be  next,  and  then  when  he  hath 
affrighted  them  with  this,  exposing  the  obligation  of  Charity, 
and  Neighbour-hood,  he  first  gives  himself  liberally,  and  35 
then  incites  them  to  give;  making  together  a  summe  either 
to  be  sent,  or,  which  were  more  comfortable,  all  together 
choosing  some  fitt  day  to  carry  it  themselves,  and  cheere  the 

25  praise  j  And  75  :  praise.  And  52  71 


254  A  PRIEST  TO  THE  TEMPLE 

Afflicted.  So,  if  any  neighbouring  village  be  overburdened 
with  poore,  and  his  owne  lesse  charged,  hee  findes  some 
way  of  releeving  it,  and  reducing  the  Manna,  and  bread  of 
Charity  to  some  equality,  representing  to  his  people,  that  the 
5  Blessing  of  God  to  them  ought  to  make  them  the  more 
charitable,  and  not  the  lesse,  lest  he  cast  their  neighbours 
poverty  on  them  also. 

CHAP.    XX. 
The  Parson  in  Gods  stead. 

THe  Countrey  Parson  is  in  Gods  stead  to  his  Parish, 
and  dischargeth  God  what  he  can  of  his  promises. 

10  Wherefore  there  is  nothing  done  either  wel  or  ill,  whereof 
he  is  not  the  rewarder,  or  punisher.  If  he  chance  to  finde  any 
reading  in  anothers  Bible,  he  provides  him  6ne  of  his  own. 
If  he  finde  another  giving  a  poor  man  a  penny,  he  gives  him 
a  tester  for  it,  if  the  giver  be  fit  to  receive  it;  or  if  he  be  of  a 

15  condition  above  such  gifts,  he  sends  him  a  good  book,  or 
easeth  him  in  his  Tithes,  telling  him  when  he  hath  forgotten 
it,  This  I  do,  because  at  such,  and  such  a  time  you  were 
charitable.  This  is  in  some  sort  a  discharging  of  God;  as 
concerning  this  life,  who  hath  promised,  that  Godlinesse 

20  shall  be  gainfull:  but  in  the  other  God  is  his  own  immediate 
paymaster,  rewarding  all  good  deeds  to  their  full  proportion. 
The  Parsons  punishing  of  sin  and  vice,  is  rather  by  withdrawing 
his  bounty  and  courtesie  from  the  parties  offending,  or  by  private, 
or  publick  reproof,  as  the  case  requires,  then  by  causing  them  to  be 

25  presented,  or  otherwise  complained  of.  And  yet  as  the  malice  of 
the  person,  or  hainousness  of  the  crime  may  be,  he  is  carefull  to  see 
condign  punishment  inflicted,  and  with  truly  godly  zeal,  without 
hatred  to  the  person,  hungreth  and  thirsteth  after  righteous  punish- 
ment of  unrighteousnesse.  Thus  both  in  rewarding  <vertue,  and  in 

30  punishing  vice,  the  Parson  endeavoureth  to  be  in  Gods  stead, 
knowing  that  Countrey  people  are  drawne,  or  led  by  sense,  more 
then  by  faith,  by  present  rewards,  or  punishments,  more  then  by 
future. 

17  This  Ed\  this  52  77  22-33  The  Parsons  .  . .  future,  rom.  within  inverted 

commas  52  71 :  ital.  Ed 


OR,  THE  COUNTRY   PARSON  255 

CHAP.   XXL 

The  Parson  Catechizing. 

THe  Countrey  Parson  values  Catechizing  highly:  for 
there  being  three  points  of  his  duty,  the  one,  to  infuse 
a  competent  knowledge  of  salvation  in  every  one  of  his  Flock ; 
the  other,  to  multiply,  and  build  up  this  knowledge  to  a 
spirituall  Temple;  the  third,  to  inflame  this  knowledge,  to  5 
presse,  and  drive  it  to  practice,  turning  it  to  reformation  of 
life,  by  pithy  and  lively  exhortations ;  Catechizing  is  the  first 
point,  and  but  by  Catechizing,  the  other  cannot  be  attained. 
Besides,  whereas  in  Sermons  there  is  a  kinde  of  state,  in 
Catechizing  there  is  an  humblenesse  very  sutable  to  Christian  xo 
regeneration,  which  exceedingly  delights  him  as  by  way  of 
exercise  upon  himself,  and  by  way  of  preaching  to  himself, 
for  the  advancing  of  his  own  mortification;  for  in  preaching 
to  others,  he  forgets  not  himself,  but  is  first  a  Sermon  to 
himself,  and  then  to  others;  growing  with  the  growth  of  his  15 
Parish.    He  useth,  and  preferreth  the  ordinary  Church- 
Catechism,  partly  for  obedience  to  Authority,  partly  for 
uniformity  sake,  that  the  same  common  truths  may  be  every 
where  professed,  especially  since  many  remove  from  Parish 
to  Parish,  who  like  Christian  Souldiers  are  to  give  the  word,  20 
and  to  satisfie  the  Congregation  by  their  Catholick  answers. 
He  exacts  of  all  the  Doctrine  of  the  Catechisme;  of  the  youn- 
ger sort,  the  very  words;  of  the  elder,  the  substance.  Those 
he  Catechizeth  publickly,  these  privately,  giving  age  honour, 
according  to  the  Apostles  rule,  i  Tim.  5.  i.  He  requires  all 25 
to  be  present  at  Catechizing :  First,  for  the  authority  of  the 
work ;  Secondly,  that  Parents,  and  Masters,  as  they  hear  the 
answers  prove,  may  when  they  come  home,  either  commend 
or  reprove,  either  reward  or  punish.    Thirdly,  that  those 
of  the  elder  sort,  who  are  not  well  grounded,  may  then  by  3° 
an  honourable  way  take  occasion  to  be  better  instructed. 
Fourthly,  that  those  who  are  well  grown  in  the  knowledg  of 
Religion,  may  examine  their  grounds,  renew  their  vowes, 
and  by  occasion  of  both,  inlarge  their  meditations.   When 

13  mortification,  For  52  26  First  75  :  first  $2  71 


256  A  PRIEST  TO  THE  TEMPLE 

once  all  have  learned  the  words  of  the  Catechisme,  he  thinks 
it  the  most  usefull  way  that  a  Pastor  can  take,  to  go  over  the 
same,  but  in  other  words :  for  many  say  the  Catechisme  by 
rote,  as  parrats,  without  ever  piercing  into  the  sense  of  it. 
5  In  this  course  the  order  of  the  Catechisme  would  be  kept, 
but  the  rest  varyed:  as  thus,  in  the  Creed:  How  came  this 
world  to  be  as  it  is?  Was  it  made,  or  came  it  by  chance? 
Who  made  it  ?  Did  you  see  God  make  it  ?  Then  are  there 
some  things  to  be  beleeved  that  are  not  seen  ?  Is  this  the 

10  nature  of  beliefe?  Is  not  Christianity  full  of  such  things,  as 
are  not  to  be  seen,  but  beleeved  ?  You  said,  God  made  the 
world;  Who  is  God?  And  so  forward,  requiring  answers 
to  all  these,  and  helping  and  cherishing  the  Answerer,  by 
making  the  Question  very  plaine  with  comparisons,  and 

15  making  much  even  of  a  word  of  truth  from  him.  This  order 
being  used  to  one,  would  be  a  little  varyed  to  another.  And 
this  is  an  admirable  way  of  teaching,  wherein  the  Catechized 
will  at  length  finde  delight,  and  by  which  the  Catechizer,  if 
he  once  get  the  skill  of  it,  will  draw  out  of  ignorant  and  silly 

20  souls,  even  the  dark  and  deep  points  of  Religion.  Socrates  did 
thus  in  Philosophy,  who  held  that  the  seeds  of  all  truths  lay 
in  every  body,  and  accordingly  by  questions  well  ordered  he 
found  Philosophy  in  silly  Trades-men.  That  position  will 
not  hold  in  Christianity,  because  it  contains  things  above 

25  nature:  but  after  that  the  Catechisme  is  once  learnt,  that 
which  nature  is  towards  Philosophy,  the  Catechism  is  to- 
wards Divinity.  To  this  purpose,  some  dialogues  in  Plato 
were  worth  the  reading,  where  the  singular  dexterity  of 
Socrates  in  this  kind  may  be  observed,  and  imitated.  Yet 

3o  the  skill  consists  but  in  these  three  points:  First,  an  aim  and 
mark  of  the  whole  discourse,  whither  to  drive  the  Answerer, 
which  the  Questionist  must  have  in  his  mind  before  any 
question  be  propounded,  upon  which  and  to  which  the 
questions  are  to  be  chained.  Secondly,  a  most  plain  and  easie 

35  framing  the  question,  even  containing  in  vertue  the  answer 
also,  especially  to  the  more  ignorant.  Thirdly,  when  the 
answerer  sticks,  an  illustrating  the  thing  by  something  else, 
which  he  knows,  making  what  hee  knows  to  serve  him  in 

20  Religion.  71 :  Religion,  52  37  answerer  52  75  :  misprinted  answer  71 


OR,  THE   COUNTRY   PARSON  257 

that  which  he  knows  not:  As3  when  the  Parson  once 
demanded  after  other  questions  about  mans  misery;  since 
man  is  so  miserable,  what  is  to  be  done  ?  And  the  answerer 
could  not  tell;  He  asked  him  again,  what  he  would  do,  if  he 
were  in  a  ditch  ?  This  familiar  illustration  made  the  answer  5 
so  plaine,  that  he  was  even  ashamed  of  his  ignorance;  for  he 
could  not  but  say,  he  would  hast  out  of  it  as  fast  as  he  could. 
Then  he  proceeded  to  ask,  whether  he  could  get  out  of  the 
ditch  alone,  or  whether  he  needed  a  helper,  and  who  was 
that  helper.  This  is  the  skill,  and  doubtlesse  the  Holy  10 
Scripture  intends  thus  much,  when  it  condescends  to  the 
naming  of  a  plough,  a  hatchet,  a  bushell,  leaven,  boyes 
piping  and  dancing;  shewing  that  things  of  ordinary  use 
are  not  only  to  serve  in  the  way  of  drudgery,  but  to  be 
washed,  and  cleansed,  and  serve  for  lights  even  of  Heavenly  15 
Truths.  This  is  the  Practice  which  the  Parson  so  much 
commends  to  all  his  fellow-labourers ;  the  secret  of  whose 
good  consists  in  this,  that  at  Sermons,  and  Prayers,  men 
may  sleep  or  wander;  but  when  one  is  asked  a  question,  he 
must  discover  what  he  is.  This  practice  exceeds  even  Ser-  20 
mons  in  teaching:  but  there  being  two  things  in  Sermons, 
the  one  Informing,  the  other  Inflaming;  as  Sermons  come 
short  of  questions  in  the  one,  so  they  farre  exceed  them  in 
the  other.  For  questions  cannot  inflame  or  ravish,  that  must 
be  done  by  a  set,  and  laboured,  and  continued  speech.  25 

CHAP.    XXII. 
The  Parson  in  Sacraments. 

THe  Countrey  Parson  being  to  administer  the  Sacra- 
ments, is  at  a  stand  with  himself,  how  or  what  behaviour 
to  assume  for  so  holy  things.  Especially  at  Commu- 
nion times  he  is  in  a  great  confusion,  as  being  not  only  to 
receive  God,  but  to  break,  and  administer  him.  Neither  30 
findes  he  any  issue  in  this,  but  to  throw  himself  down  at  the 
throne  of  grace,  saying,  Lord,  thou  knowest  what  thou  didst, 
when  thou  appointedst  it  to  be  done  thus;  therefore  doe 
thou  fulfill  what  thou  didst  appoint;  for  thou  art  not  only 

7  as  fast  as  he  71  :  as  fast  he  5^ 

917.15  s 


258  A  PRIEST  TO  THE  TEMPLE 

the  feast,  but  the  way  to  it.  At  Baptisme,  being  himselfe  in 
white,  he  requires  the  presence  of  all,  and  Baptizeth  not 
willingly,  but  on  Sundayes,  or  great  dayes.  Hee  admits  no 
vaine  or  idle  names,  but  such  as  are  usuall  and  accustomed. 

$  Hee  says  that  prayer  with  great  devotion,  where  God  is 
thanked  for  calling  us  to  the  knowledg  of  his  grace,  Baptisme 
being  a  blessing,  that  the  world  hath  not  the  like.  He  will- 
ingly and  cheerfully  crosseth  the  child,  and  thinketh  the 
Ceremony  not  onely  innocent,  but  reverend.  He  instructeth 

10  the  God-fathers,  and  God-mothers,  that  it  is  no  comple- 
mentall  or  light  thing  to  sustain  that  place,  but  a  great 
honour,  and  no  less  burden,  as  being  done  both  in  the 
presence  of  God,  and  his  Saints,  and  by  way  of  undertaking 
for  a  Christian  soul.  He  adviseth  all  to  call  to  minde  their 

15  Baptism  often;  for  if  wise  men  have  thought  it  the  best  way 
of  preserving  a  state  to  reduce  it  to  its  principles  by  which 
it  grew  great;  certainly,  it  is  the  safest  course  for  Christians 
also  to  meditate  on  their  Baptisme  often  (being  the  first  step 
into  their  great  and  glorious  calling)  and  upon  what  termes, 

20  and  with  what  vowes  they  were  Baptized.  At  the  times  of 
the  Holy  Communion,  he  first  takes  order  with  the  Church- 
Wardens,  that  the  elements  be  of  the  best,  not  cheape,  or 
course,  much  lesse  ill-tasted,  or  unwholsome.  Secondly,  hee 
considers  and  looks  into  the  ignorance,  or  carelesness  of  his 

25  flock,  and  accordingly  applies  himselfe  with  Catechizings, 
and  lively  exhortations,  not  on  the  Sunday  of  the  Com- 
munion only  (for  then  it  is  too  late)  but  the  Sunday,  or 
Sundayes  before  the  Communion,  or  on  the  Eves  of  all  those 
dayes.  If  there  be  any,  who  having  not  received  yet,  are  to 

30  enter  into  this  great  work,  he  takes  the  more  pains  with 
them,  that  hee  may  lay  the  foundation  of  future  Blessings. 
The  time  of  every  ones  first  receiving  is  not  so  much  by 
yeers,  as  by  understanding:  particularly,  the  rule  may  be 
this:  When  any  one  can  distinguish  the  Sacramentall  from 

35  common  bread,  knowing  the  Institution,  and  the  difference, 
hee  ought  to  receive,  of  what  age  soever.  Children  and 
youths  are  usually  deferred  too  long,  under  pretence  of 
devotion  to  the  Sacrament,  but  it  is  for  want  of  Instruction; 

27  late  71 :  late  5  52  29  are  75  :  is  52  71 


OR,  THE  COUNTRY  PARSON  259 

their  understandings  being  ripe  enough  for  ill  things,  and 
why  not  then  for  better  ?  But  Parents,  and  Masters  should 
make  hast  in  this,  as  to  a  great  purchase  for  their  children, 
and  servants;  which  while  they  deferr,  both  sides  suffer;  the 
one,  in  wanting  many  excitings  of  grace;  the  other,  in  being  5 
worse  served  and  obeyed.  The  saying  of  the  Catechism  is 
necessary,  but  not  enough;  because  to  answer  in  form  may 
still  admit  ignorance :  but  the  Questions  must  be  propounded 
loosely  and  wildely,  and  then  the  Answerer  will  discover 
what  hee  is.  Thirdly,  For  the  manner  of  receiving,  as  the  10 
Parson  useth  all  reverence  himself,  so  he  administers  to  none 
but  to  the  reverent.  The  Feast  indeed  requires  sitting, 
because  it  is  a  Feast;  but  man's  unpreparednesse  asks  kneel- 
ing. Hee  that  comes  to  the  Sacrament,  hath  the  confidence 
of  a  Guest,  and  hee  that  kneels,  confesseth  himself  an  un-  15 
worthy  one,  and  therefore  differs  from  other  Feasters:  but 
hee  that  sits,  or  lies,  puts  up  to  an  Apostle:  Contentious- 
nesse  in  a  feast  of  Charity  is  more  scandall  then  any  posture. 
Fourthly,  touching  the  frequency  of  the  Communion,  the 
Parson  celebrates  it,  if  not  duly  once  a  month,  yet  at  least  2o 
five  or  six  times  in  the  year;  as,  at  Easter,  Christmasse,  Whit- 
suntide, afore  and  after  Harvest,  and  the  beginning  of  Lent. 
And  this  hee  doth,  not  onely  for  the  benefit  of  the  work,  but 
also  for  the  discharge  of  the  Church-wardens,  who  being  to 
present  all  that  receive  not  thrice  a  year;  if  there  be  but  three  25 
Communions,  neither  can  all  the  people  so  order  their  affairs 
as  to  receive  just  at  those  times,  nor  the  Church- Wardens 
so  well  take  notice  who  receive  thrice,  and  who  not. 


CHAP.   XXIII. 
The  Parson's  Completenesse. 

THe  Countrey  Parson  desires  to  be  all  to  his  Parish, 
and  not  onely  a  Pastour,  but  a  Lawyer  also,  and  a  30 
Phisician.  Therefore  hee  endures  not  that  any  of  his  Flock 
should  go  to  Law;  but  in  any  Controversie,  that  they  should 
resort  to  him  as  their  Judge.  To  this  end,  he  hath  gotten 
to  himself  some  insight  in  things  ordinarily  incident  and 


260  A  PRIEST  TO  THE  TEMPLE 

controverted,  by  experience,  and  by  reading  some  initiatory 
treatises  in  the  Law,  with  Daltons  Justice  of  Peace,  and  the 
Abridgements  of  the  Statutes,  as  also  by  discourse  with  men 
of  that  profession,  whom  he  hath  ever  some  cases  to  ask, 
5  when  he  meets  with  them;  holding  that  rule,  that  to  put  men 
to  discourse  of  that,  wherin  they  are  most  eminent,  is  the 
most  gainfull  way  of  Conversation.  Yet  when  ever  any 
controversie  is  brought  to  him,  he  never  decides  it  alone,  but 
sends  for  three  or  four  of  the  ablest  of  the  Parish  to  hear  the 

10  cause  with  him,  whom  he  makes  to  deliver  their  opinion 
first;  out  of  which  he  gathers,  in  case  he  be  ignorant  himself, 
what  to  hold;  and  so  the  thing  passeth  with  more  authority, 
and  lesse  envy.  In  judging,  he  followes  that,  which  is  alto- 
gether right;  so  that  if  the  poorest  man  of  the  Parish  detain 

15  but  a  pin  unjustly  from  the  richest,  he  absolutely  restores  it 
as  a  Judge;  but  when  he  hath  so  done,  then  he  assumes  the 
Parson,  and  exhorts  to  Charity.  Neverthelesse,  there  may 
happen  somtimes  some  cases,  wherein  he  chooseth  to  permit 
his  Parishioners  rather  to  make  use  of  the  Law,  then  himself: 

20  As  in  cases  of  an  obscure  and  dark  nature,  not  easily  deter- 
minable  by  Lawyers  themselves;  or  in  cases  of  high  con- 
sequence, as  establishing  of  inheritances:  or  Lastly,  when 
the  persons  in  difference  are  of  a  contentious  disposition, 
and  cannot  be  gained,  but  that  they  still  fall  from  all  com- 

25  promises  that  have  been  made.  But  then  he  shews  them  how 
to  go  to  Law,  even  as  Brethren,  and  not  as  enemies,  neither 
avoyding  therfore  one  anothers  company,  much  lesse  de- 
faming one  another.  Now  as  the  Parson  is  in  Law,  so  is  he 
in  sicknesse  also:  if  there  be  any  of  his  flock  sick,  hee  is  their 

30  Physician,  or  at  least  his  Wife,  of  whom  in  stead  of  the 
qualities  of  the  world,  he  asks  no  other,  but  to  have  the  skill 
of  healing  a  wound,  or  helping  the  sick.  But  if  neither  him- 
selfe,  nor  his  wife  have  the  skil,  and  his  means  serve,  hee 
keepes  some  young  practicioner  in  his  house  for  the  benefit 

35  of  his  Parish,  whom  yet  he  ever  exhorts  not  to  exceed  his 
bounds,  but  in  tickle  cases  to  call  in  help.  If  all  fail,  then  he 
keeps  good  correspondence  with  some  neighbour  Phisician, 

13  envy,  In  Judging,  52  22  establishing  52  25-8  But  then  ...  one 

another,  ital.  ji  36  tickle]  ticklish  71 


OR,  THE  COUNTRY   PARSON  261 

and  entertaines  him  for  the  Cure  of  his  Parish.    Yet  is  it 
easie  for  any  Scholer  to  attaine  to  such  a  measure  of  Phisick, 
as  may  be  of  much  use  to  him  both  for  himself,  and  others. 
This  is  done  by  seeing  one  Anatomy,  reading  one  Book  of 
Phisick,  having  one  Herball  by  him.  And  let  Fernelius  be  the  5 
Phisick  Authour,  for  he  writes  briefly,  neatly,  and  judiciously ; 
especially  let  his  Method  of  Phisick  be  diligently  perused, 
as  being  the  practicall  part,  and  of  most  use.  Now  both  the   • 
reading  of  him,  and  the  knowing  of  herbs  may  be  done  at 
such  times,  as  they  may  be  an  help,  and  a  recreation  to  more  10 
divine  studies,  Nature  serving  Grace  both  in  comfort  of 
diversion,  and  the  benefit  of  application  when  need  requires; 
as  also  by  way  of  illustration,  even  as  our  Saviour  made  plants 
and  seeds  to  teach  the  people :  for  he  was  the  true  householder, 
who  bringeth  out  of  his  treasure  things  new  and  old;  the  old  15 
things  of  Philosophy,  and  the  new  of  Grace;  and  maketh  the 
one  serve  the  other.  And  1  conceive,  our  Saviour  did  this  for 
three  reasons:  first,  that  by  familiar  things  hee  might  make 
his  Doctrine  slip  the  more  easily  into  the  hearts  even  of  the 
meanest.   Secondly,  that  labouring  people  (whom  he  chiefly  20 
considered)   might   have   every  where   monuments  of  his 
Doctrine,  remembring  in  gardens,  his  mustard-seed,  and 
lillyes;  in  the  field,  his  seed-corn,  and  tares;  and  so  not  be 
drowned  altogether  in  the  works  of  their  vocation,  but  some- 
times lift  up  their  minds  to  better  things,  even  in  the  midst  25 
of  their  pains.  Thirdly,  that  he  might  set  a  Copy  for  Parsons. 
In  the  knowledge  of  simples,  wherein  the  manifold  wisedome 
of  God  is  wonderfully  to  be  seen,  one  thing  would  be  carefully 
observed ;  which  is,  to  know  what  herbs  may  be  used  in  stead 
of  drugs  of  the  same  nature,  and  to  make  the  garden  the  shop :  30 
For  home-bred  medicines  are  both  more  easie  for  the  Parsons 
purse,  and  more  familiar  for  all  mens  bodyes.  So,  where  the 
Apothecary  useth  either  for  loosing,  Rubarb,  or  for  binding, 
Bolearmena,  the  Parson  useth  damask  or  white  Roses  for  the 
one,  and  plantaine,  shepherds  purse,  knot-grasse  for  the  35 
other,  and  that  with  better  successe.   As  for  spices,  he  doth 
not  onely  prefer  home-bred  things  before  them,  but  con- 
demns them  for  vanities,  and  so  shuts  them  out  of  his  family, 

i  is  it]  it  is  71  10  an  help]  a  help  71  21  of  of  52 


262  A  PRIEST  TO  THE  TEMPLE 

esteeming  that  there  is  no  spice  comparable,  for  herbs,  to 
rosemary,  time,  savoury,  mints;  and  for  seeds,  to  Fennell, 
and  Carroway  seeds.  Accordingly,  for  salves,  his  wife  seeks 
not  the  city,  but  preferrs  her  garden  and  fields  before  all 
5  outlandish  gums.  And  surely  hyssope,  valerian,  mercury, 
adders  tongue,  yerrow,  melilot,  and  Saint  Johns  wort  made 
into  a  salve;  And  Elder,  camomill,  mallowes,  comphrey  and 
smallage  made  into  a  Poultis,  have  done  great  and  rare  cures. 
In  curing  of  any,  the  Parson  and  his  Family  use  to  premise 

10  prayers,  for  this  is  to  cure  like  a  Parson,  and  this  raiseth  the 
action  from  the  Shop,  to  the  Church.  But  though  the  Parson 
sets  forward  all  Charitable  deeds,  yet  he  looks  not  in  this 
point  of  Curing  beyond  his  own  Parish,  except  the  person 
bee  so  poor,  that  he  is  not  able  to  reward  the  Phisician :  for 

15  as  hee  is  Charitable,  so  he  is  just  also.  Now  it  is  a  justice  and 
debt  to  the  Common-wealth  he  lives  in,  not  to  incroach  on 
others  Professions,  but  to  live  on  his  own.  And  justice  is  the 
ground  of  Charity. 


CHAP.   XXIV. 
The  Parson  arguing. 

THe  Countrey  Parson,  if  there  be  any  of  his  parish  that 
hold  strange  Doctrins,  useth  all  possible  diligence  to 
reduce  them  to  the  common  Faith.  The  first  means  he  useth 
is  Prayer,  beseeching  the  Father  of  lights  to  open  their  eyes, 
and  to  give  him  power  so  to  fit  his  discourse  to  them,  that  it 
may  effectually  pierce  their  hearts,  and  convert  them.  The 

25  second  means  is  a  very  loving,  and  sweet  usage  of  them, 
both  in  going  to,  and  sending  for  them  often,  and  in  finding 
out  Courtesies  to  place  on  them ;  as  in  their  tithes,  or  other- 
wise. The  third  means  is  the  observation  what  is  the  main 
foundation,  and  pillar  of  their  cause,  whereon  they  rely;  as  if 

30  he  be  a  Papist,  the  Church  is  the  hinge  he  turnes  on ;  if  a 
Schismatick,  scandall.  Wherefore  the  Parson  hath  diligently 
examined  these  two  with  himselfe,  as  what  the  Church  is, 

1 6  Common -wealth  52  29  whereon  yi :  wherein  52  31  Schismatick  77  : 

Scismatick52  32-263.  7  What  the  Church  is  ...  an  exercise.  itaL  75 


OR,  THE  COUNTRY  PARSON  263 

how  it  began,  how  it  proceeded,  whether  it  be  a  rule  to  it  selfe, 
whether  it  hath  a  rule,  whether  having  a  rule,  it  ought  not  to 
be  guided  by  it ;  whether  any  rule  in  the  world  be  obscure,  and 
how  then  should  the  best  be  so,  at  least  in  fundamentall  things, 
the  obscurity  in  some  points  being  the  exercise  of  the  Church,  5 
the  light  in  the  foundations  being  the  guide;  The  Church 
needing  both  an  evidence,  and  an  exercise.  So  for  Scandall : 
what  scandall  is,  when  given  or  taken ;  whether,  there  being 
two  precepts,  one  of  obeying  Authority,  the  other  of  not 
giving  scandall,  that  ought  not  to  be  preferred,  especially  10 
since  in  disobeying  there  is  scandall  also:  whether  things 
once  indifferent,  being  made  by  the  precept  of  Authority 
more  then  indifferent,  it  be  in  our  power  to  omit  or  refuse 
them.  These  and  the  like  points  hee  hath  accurately  digested, 
having  ever  besides  two  great  helps  and  powerfull  perswaders  15 
on  his  side;  the  one,  a  strict  religious  life;  the  other  an 
humble,  and  ingenuous  search  of  truth;  being  unmoved  in 
arguing,  and  voyd  of  all  contentiousnesse :  which  are  two 
great  lights  able  to  dazle  the  eyes  of  the  mis-led,  while  they 
consider,  that  God  cannot  be  wanting  to  them  in  Doctrine,  20 
to  whom  he  is  so  gracious  in  Life. 


CHAP.   XXV. 
The  Parson  punishing. 

WHensoever  the  Countrey  Parson  proceeds  so  farre  as 
to  call  in  Authority,  and  to  do  such  things  of  legall 
opposition  either  in  the  presenting,  or  punishing  of  any,  as 
the  vulgar  ever  consters  ror  signes  of  ill  will ;  he  forbears  not  25 
in  any  wise  to  use  the  delinquent  as  before,  in  his  behaviour 
and  carriage  towards  him,  not  avoyding  his  company,  or 
doing  any  thing  of  aversenesse,  save  in  the  very  act  of 
punishment:  neither  doth  he  esteem  him  for  an  enemy,  but 
as  a  brother  still,  except  some  small  and  temporary  estrang-  30 
ing  may  corroborate  the  punishment  to  a  better  subduing, 
and  humbling  of  the  delinquent;  which  if  it  happily  take 
effect,  he  then  comes  on  the  faster,  and  makes  so  much  the 
more  of  him,  as  before  he  alienated  himselfe ;  doubling  his 


264  A  PRIEST  TO  THE  TEMPLE 

regards,  and  shewing  by  all  means,  that  the  delinquents 
returne  is  to  his  advantage. 


T 


CHAP.   XXVI. 
The  Parson's  eye. 

He  Countrey  Parson  at  spare  times  from  action,  stand- 
ing on  a  hill,  and  considering  his  Flock,  discovers  two 
5  sorts  of  vices,  and  two  sorts  of  vicious  persons.  There  are 
some  vices,  whose  natures  are  alwayes  cleer,  and  evident,  as 
Adultery,  Murder,  Hatred,  Lying,  &c.  There  are  other 
vices,  whose  natures,  at  least  in  the  beginning,  are  dark  and 
obscure:  as  Covetousnesse,  and  Gluttony.  So  likewise  there 

10  are  some  persons,  who  abstain  not  even  from  known  sins; 
there  are  others,  who  when  they  know  a  sin  evidently,  they 
commit  it  not.  It  is  true  indeed,  they  are  long  a  knowing  it, 
being  partiall  to  themselves,  and  witty  to  others  who  shall 
reprove  them  from  it.  A  man  may  be  both  Covetous,  and 

15  Intemperate,  and  yet  hear  Sermons  against  both,  and  him- 
selfe  condemn  both  in  good  earnest:  and  the  reason  hereof 
is,  because  the  natures  of  these  vices  being  not  evidently 
discussed,  or  known  commonly,  the  beginnings  of  them  are 
not  easily  observable:  and  the  beginnings  of  them  are  not 

20  observed,  because  of  the  suddain  passing  from  that  which 
was  just  now  lawfull,  to  that  which  is  presently  unlawful!, 
even  in  one  continued  action.  So  a  man  dining,  eats  at  first 
lawfully;  but  proceeding  on,  comes  to  do  unlawfully,  even 
before  he  is  aware ;  not  knowing  the  bounds  of  the  action, 

25  nor  when  his  eating  begins  to  be  unlawful!.  So  a  man 
storing  up  mony  for  his  necessary  provisions,  both  in  present 
for  his  family,  and  in  future  for  his  children,  hardly  perceives 
when  his  storing  becomes  unlawfull :  yet  is  there  a  period  for 
his  storing,  and  a  point,  or  center,  when  his  storing,  which 

30  was  even  now  good,  passeth  from  good  to  bad.  Wherefore 
the  Parson  being  true  to  his  businesse,  hath  exactly  sifted 
the  definitions  of  all  vertues,  and  vices;  especially  canvasing 
those,  whose  natures  are  most  stealing,  and  beginnings 

19  observable  77  :  obscrvabled  52 


OR,  THE  COUNTRY   PARSON  265 

uncertaine.  Particularly,  concerning  these  two  vices,  not 
because  they  are  all  that  are  of  this  dark,  and  creeping  dis- 
position, but  for  example  sake,  and  because  they  are  most 
common,  he  thus  thinks :  first,  for  covetousnes,  he  lays  this 
ground:  Whosoever  when  a  just  occasion  cals,  either  spends  5 
not  at  all,  or  not  in  some  proportion  to  Gods  blessing  upon 
him,  is  covetous.  The  reason  of  the  ground  is  manifest, 
because  wealth  is  given  to  that  end  to  supply  our  occasions. 
Now,  if  I  do  not  give  every  thing  its  end,  I  abuse  the  Creature, 
I  am  false  to  my  reason  which  should  guide  me,  I  offend  10 
the  supreme  Judg,  in  perverting  that  order  which  he  hath 
set  both  to  things,  and  to  reason.  The  application  of  the 
ground  would  be  infinite;  but  in  brief,  a  poor  man  is  an 
occasion,  my  countrey  is  an  occasion,  my  friend  is  an 
occasion,  my  Table  is  an  occasion,  my  apparell  is  an  occasion:  15 
if  in  all  these,  and  those  more  which  concerne  me,  I  either 
do  nothing,  or  pinch,  and  scrape,  and  squeeze  blood  un- 
decently  to  the  station  wherein  God  hath  placed  me,  I  am 
Covetous.  More  particularly,  and  to  give  one  instance  for 
all,  if  God  have  given  me  servants,  and  I  either  provide  too  20 
little  for  them,  or  that  which  is  unwholsome,  being  some- 
times baned  meat,  sometimes  too  salt,  and  so  not  competent 
nourishment,  I  am  Covetous.  I  bring  this  example,  because 
men  usually  think,  that  servants  for  their  mony  are  as  other 
things  that  they  buy,  even  as  a  piece  of  wood,  which  they  25 
may  cut,  or  hack,  or  throw  into  the  fire,  and  so  they  pay 
them  their  wages,  all  is  well.  Nay,  to  descend  yet  more 
particularly,  if  a  man  hath  wherewithall  to  buy  a  spade,  and 
yet  hee  chuseth  rather  to  use  his  neighbours,  and  wear  out 
that,  he  is  covetous.  Nevertheless,  few  bring  covetousness  30 
thus  low,  or  consider  it  so  narrowly,  which  yet  ought  to  be 
done,  since  there  is  a  Justice  in  the  least  things,  and  for  the 
least  there  shall  be  a  judgment.  Country  people  are  full  of 
these  petty  injustices,  being  cunning  to  make  use  of  another, 
and  spare  themselves:  And  Scholers  ought  to  be  diligent  in  35 
the  observation  of  these,  and  driving  of  their  generall  Schoole 

5  ground:  71:  ground,  52  12  application  75:  application,  52  71  14 

countrey  is  an  occasion,  71 :  no  comma  52  20  have]  hath  71  33  judg- 

ment.   Country  Errata  52  :  judgment  Countrey.   text  52 


266  A  PRIEST  TO  THE  TEMPLE 

rules  ever  to  the  smallest  actions  of  Life;  which  while  they 
dwell  in  their  bookes,  they  will  never  finde ;  but  being  seated  in 
the  Countrey,  and  doing  their  duty  faithfully,  they  will  soon 
discover:  especially  if  they  carry  their  eyes  ever  open,  and  fix 
5  them  on  their  charge,  and  not  on  their  preferment.  Secondly, 
for  Gluttony,  The  Parson  lays  this  ground:  He  that  either 
for  quantity  eats  more  then  his  health  or  imployments  will 
bear,  or  for  quality  is  licorous  after  dainties,  is  a  glutton ;  as 
he  that  eats  more  then  his  estate  will  bear,  is  a  Prodigall ; 

10  and  hee  that  eats  offensively  to  the  Company,  either  in  his 
order,  or  length  of  eating,  is  scandalous  and  uncharitable. 
These  three  rules  generally  comprehend  the  faults  of  eating, 
and  the  truth  of  them  needs  no  proofe:  so  that  men  must  eat 
neither  to  the  disturbance  of  their  health,  nor  of  their  affairs, 

15  (which  being  overburdened,  or  studying  dainties  too  much, 
they  cannot  wel  dispatch)  nor  of  their  estate,  nor  of  their 
brethren.  One  act  in  these  things  is  bad,  but  it  is  the  custome 
and  habit  that  names  a  glutton.  Many  think  they  are  at  more 
liberty  then  they  are,  as  if  they  were  Masters  of  their  health, 

20  and  so  they  will  stand  to  the  pain,  all  is  well.  But  to  eat  to 
ones  hurt,  comprehends,  besides  the  hurt,  an  act  against 
reason,  because  it  is  unnaturall  to  hurt  ones  self;  and  this 
they  are  not  masters  of.  Yet  of  hurtfull  things,  I  am 
more  bound  to  abstain  from  those,  which  by  mine  own 

25  experience  I  have  found  hurtfull,  then  from  those  which 
by  a  Common  tradition,  and  vulgar  knowledge  are  reputed  to 
be  so.  That  which  is  said  of  hurtfull  meats,  extends  to  hurt- 
full  drinks  also.  As  for  the  quantity,  touching  our  imploy- 
ments, none  must  eat  so  as  to  disable  themselves  from  a  fit 

30  discharging  either  of  Divine  duties,  or  duties  of  their  calling. 
So  that  if  after  dinner  they  are  not  fit  (or  un-weeldy)  either 
to  pray,  or  work,  they  are  gluttons.  Not  that  all  must  pre- 
sently work  after  dinner;  (For  they  rather  must  not  work, 
especially  Students,  and  those  that  are  weakly,)  but  that 

35  they  must  rise  so,  as  that  it  is  not  meate  or  drinke  that 
hinders  them  from  working.  To  guide  them  in  this,  there 
are  three  rules:  first,  the  custome,  and  knowledg  of  their 

6  ground  :  Ed\  ground,  52  71  8  dainties  71 :  danties  52  (but  dainties  in 

?•  15)  15-16  much,  they  Errata  52  :  mucht  j  hey  text  52 


OR,  THE  COUNTRY  PARSON  267 

own  body,  and  what  it  can  well  disgest:  The  second,  the 
feeling  of  themselves  in  time  of  eating,  which  because  it  is 
deceitfull;  (for  one  thinks  in  eating,  that  he  can  eat  more, 
then  afterwards  he  finds  true :)  The  third  is  the  observation 
with  what  appetite  they  sit  down.  This  last  rule  joyned  with  5 
the  first,  never  fails.  For  knowing  what  one  usually  can  well 
disgest,  and  feeling  when  I  go  to  meat  in  what  disposition 
I  am,  either  hungry  or  not,  according  as  I  feele  my  self, 
either  I  take  my  wonted  proportion,  or  diminish  of  it.  Yet 
Phisicians  bid  those  that  would  live  in  health,  not  keep  an  10 
uniform  diet,  but  to  feed  variously,  now  more,  now  lesse: 
And  Gerson,  a  spiritual!  man,  wisheth  all  to  incline  rather  to 
too  much,  then  to  too  little;  his  reason  is,  because  diseases  of 
exinanition  are  more  dangerous,  then  diseases  of  repletion. 
But  the  Parson  distinguished  according  to  his  double  aime,  15 
either  of  Abstinence  a  morall  vertue,  or  Mortification  a 
divine.  When  he  deals  with  any  that  is  heavy,  and  carnall ; 
he  gives  him  those  freer  rules:  but  when  he  meets  with  a 
refined,  and  heavenly  disposition,  he  carryes  them  higher, 
even  somtimes  to  a  forgetting  of  themselves,  knowing  that  20 
there  is  one,  who  when  they  forget,  remembers  for  them; 
As  when  the  people  hungred  and  thirsted  after  our  Saviours 
Doctrine,  and  tarryed  so  long  at  it,  that  they  would  have 
fainted,  had  they  returned  empty,  He  suffered  it  not;  but 
rather  made  food  miraculously,  then  suffered  so  good  desires  25 
to  miscarry. 

CHAP.   XXVII. 
The  Parson  in  mirth. 

THe  Countrey  Parson  is  generally  sad,  because  hee 
knows  nothing  but  the  Crosse  of  Christ,  his  minde 
being  defixed  on  it  with  those  nailes  wherewith  his  Master 
was:  or  if  he  have  any  leisure  to  look  off  from  thence,  he  30 
meets  continually  with  two  most  sad  spectacles,  Sin,  and 
Misery;  God  dishonoured  every  day,  and  man  afflicted. 
Neverthelesse,  he  somtimes  refresheth  himselfe,  as  knowing 
that  nature  will  not  bear  everlasting  droopings,  and  that 

29  on  it  with  75  :  on,  and  with  52  ji  Set  note 


268  A  PRIEST  TO  THE  TEMPLE 

pleasantnesse  of  disposition  is  a  great  key  to  do  good;  not 
onely  because  all  men  shun  the  company  of  perpetuall 
severity,  but  also  for  that  when  they  are  in  company,  in- 
structions seasoned  with  pleasantnesse,  both  enter  sooner, 
5  and  roote  deeper.  Wherefore  he  condescends  to  humane 
frailties  both  in  himselfe  and  others;  and  intermingles  some 
mirth  in  his  discourses  occasionally,  according  to  the  pulse 
of  the  hearer. 

CHAP.    XXVIII. 

The  Parson  in  Contempt. 

THe  Countrey  Parson  knows  well,  that  both  for  the 
generall  ignominy  which  is  cast  upon  the  profession, 
and  much  more  for  those  rules,  which  out  of  his  choysest 
judgment  hee  hath  resolved  to  observe,  and  which  are 
described  in  this  Book,  he  must  be  despised;  because  this 
hath  been  the  portion  of  God  his  Master,  and  of  Gods  Saints 

15  his  Brethren,  and  this  is  foretold,  that  it  shall  be  so  stil!, 
until  things  be  no  more.  Neverthelesse,  according  to  the 
Apostles  rule,  he  endeavours  that  none  shall  despise  him; 
especially  in  his  own  Parish  he  suffers  it  not  to  his  utmost 
power;  for  that,  where  contempt  is,  there  is  no  room  for 

20  instruction.  This  he  procures,  first  by  his  holy  and  un- 
blameable  life;  which  carries  a  reverence  with  it,  even  above 
contempt.  Secondly,  by  a  courteous  carriage,  &  winning 
behaviour:  he  that  wil  be  respected,  must  respect;  doing 
kindnesses,  but  receiving  none;  at  least  of  those,  who  are 

25  apt  to  despise:  for  this  argues  a  height  and  eminency  of 
mind,  which  is  not  easily  despised,  except  it  degenerate  to 
pride.  Thirdly,  by  a  bold  and  impartial  reproof,  even  of 
the  best  in  the  Parish,  when  occasion  requires:  for  this 
may  produce  hatred  in  those  that  are  reproved,  but 

30  never  contempt  either  in  them,  or  others.  Lastly,  if 
the  contempt  shall  proceed  so  far  as  to  do  any  thing 
punishable  by  law,  as  contempt  is  apt  to  do,  if  it  be  not 
thwarted,  the  Parson  having  a  due  respect  both  to  the  person, 
and  to  the  cause,  referreth  the  whole  matter  to  the  examination^ 

33-269.  i  the  Parson  .  .  .  Authority  rom.  within  inverted  commas  52  :  ital.  ji 


OR,  THE  COUNTRY  PARSON  269 

and  punishment  of  those  which  are  in  Authority  \  that  so  the 
sentence  lighting  upon  one,  the  example  may  reach  to  all. 
But  if  the  Contempt  be  not  punishable  by  Law,  or  being 
so,  the  Parson  think  it  in  his  discretion  either  unfit,  or  boote- 
lesse  to  contend,  then  when  any  despises  him,  he  takes  it  5 
either  in  an  humble  way,  saying  nothing  at  all ;  or  else  in  a 
slighting  way,  shewing  that  reproaches  touch  him  no  more, 
then  a  stone  thrown  against  heaven,  where  he  is,  and  lives;  or 
in  a  sad  way,  greived  at  his  own,  and  others  sins,  which 
continually  breake  Gods  Laws,  and  dishonour  him  with  10 
those  mouths,  which  he  continually  fils,  and  feeds:  or  else 
in  a  doctrinall  way,  saying  to  the  contemner,  Alas,  why  do 
you  thus?  you  hurt  your  selfe,  not  me;  he  that  throws  a 
stone  at  another,  hits  himselfe;  and  so  between  gentle 
reasoning,  and  pitying,  he  overcomes  the  evill:  or  lastly,  in  a  i$ 
Triumphant  way,  being  glad,  and  joyfull,  that  hee  is  made 
conformable  to  his  Master;  and  being  in  the  world  as  he 
was,  hath  this  undoubted  pledge  of  his  salvation.  These  are 
the  five  shields,  wherewith  the  Godly  receive  the  darts  of  the 
wicked;  leaving  anger,  and  retorting,  and  revenge  to  the  20 
children  of  the  world,  whom  anothers  ill  mastereth,  and 
leadeth  captive  without  any  resistance,  even  in  resistance, 
to  the  same  destruction.  For  while  they  resist  the  person 
that  reviles,  they  resist  not  the  evill  which  takes  hold  of 
them,  and  is  farr  the  worse  enemy.  25 


CHAP.    XXIX. 
The  Parson  with  his  Church-Wardens. 

THe  Countrey  Parson  doth  often,  both  publickly,  and 
privately  instruct  his  Church-Wardens,  what  a  great 
Charge  lyes  upon  them,  and  that  indeed  the  whole  order  and 
discipline  of  the  Parish  is  put  into  their  hands.  If  himselfe 
reforme  any  thing,  it  is  out  of  the  overflowing  of  his  Con-  30 
science,  whereas  they  are  to  do  it  by  Command,  and  by  Oath. 
Neither  hath  the  place  its  dignity  from  the  Ecclesiasticall 
Laws  only,  since  even  by  the  Common  Statute-Law  they  are 

4  descretion  52  30-1  Conscience  52 


270  A  PRIEST  TO  THE  TEMPLE 

taken  for  a  kinde  of  Corporation,  as  being  persons  enabled 
by  that  Name  to  take  moveable  goods,  or  chattels,  and  to  sue, 
and  to  be  sued  at  the  Law  concerning  such  goods  for  the  use 
and  profit  of  their  Parish:  and  by  the  same  Law  they  are  to 
5  levy  penalties  for  negligence  in  resorting  to  church,  or  for 
disorderly  carriage  in  time  of  divine  service.  Wherefore  the 
Parson  suffers  not  the  place  to  be  vilified  or  debased,  by  being 
cast  on  the  lower  ranke  of  people;  but  invites  and  urges  the 
best  unto  it,  shewing  that  they  do  not  loose,  or  go  lesse,  but 

xo  gaine  by  it;  it  being  the  greatest  honor  of  this  world,  to  do 
God  and  his  chosen  service;  or  as  David  says,  to  be  even  a 
door-keeper  in  the  house  of  God.  Now  the  Canons  being  the 
Church-wardens  rule,  the  Parson  adviseth  them  to  read,  or 
hear  them  read  often,  as  also  the  visitation  Articles,  which 

15  are  grounded  upon  the  Canons,  that  so  they  may  know  their 
duty,  and  keep  their  oath  the  better;  in  which  regard,  con- 
sidering the  great  Consequence  of  their  place,  and  more  of 
their  oath,  he  wisheth  them  by  no  means  to  spare  any,  though 
never  so  great;  but  if  after  gentle,  and  neighbourly  admoni- 

20  tions  they  still  persist  in  ill,  to  present  them;  yea  though  they 
be  tenants,  or  otherwise  ingaged  to  the  delinquent:  for  their 
obligation  to  God,  and  their  own  soul,  is  above  any  temporall 
tye.  Do  well,  and  right,  and  let  the  world  sinke. 

CHAP.   XXX. 
The  Parson's  Consideration  of  Providence. 

THe  Countrey  Parson  considering  the  great  aptnesse 
Countrey  people  have  to  think  that  all  things  come  by 
a  kind  of  naturall  course;  and  that  if  they  sow  and  soyle  their 
grounds,  they  must  have  corn ;  if  they  keep  and  fodder  well 
their  cattel,  they  must  have  milk,  and  Calves;  labours  to 
reduce  them  to  see  Gods  hand  in  all  things,  and  to  beleeve, 
30  that  things  are  not  set  in  such  an  inevitable  order,  but  that 
God  often  changeth  it  according  as  he  sees  fit,  either  for 
reward  or  punishment.   To  this  end  he  represents  to  his 
flock,  that  God  hath  and  exerciseth  a  threefold  power  in 

9  loose]  lose  75  23  well,  and  right  Errata  52  :  well,  right,  and  right  text  52 


OR,  THE  COUNTRY  PARSON  271 

every  thing  which  concernes  man.  The  first  is  a  sustaining 
power;  the  second  a  governing  power;  the  third  a  spirituall 
power.  By  his  sustaining  power  he  preserves  and  actuates 
every  thing  in  his  being ;  so  that  corne  doth  not  grow  by  any 
other  vertue,  then  by  that  which  he  continually  supplyes,  5 
as  the  corn  needs  it;  without  which  supply  the  corne  would 
instantly  dry  up,  as  a  river  would  if  the  fountain  were  stopped. 
And  it  is  observable,  that  if  anything  could  presume  of  an 
inevitable  course,  and  constancy  in  its  operations,  certainly 
it  should  be  either  the  sun  in  heaven,  or  the  fire  on  earth,  10 
by  reason  of  their  fierce,  strong,  and  violent  natures :  yet 
when  God  pleased,  the  sun  stood  stil,  the  fire  burned  not. 
By  Gods  governing  power  he  preserves  and  orders  the 
references  of  things  one  to  the  other,  so  that  though  the  corn 
do  grow,  and  be  preserved  in  that  act  by  his  sustaining  power,  15 
yet  if  he  suite  not  other  things  to  the  growth,  as  seasons,  and 
weather,  and  other  accidents  by  his  governing  power,  the 
fairest  harvests  come  to  nothing.  And  it  is  observeable,  that 
God  delights  to  have  men  feel,  and  acknowledg,  and  reverence 
his  power,  and  therefore  he  often  overturnes  things,  when  20 
they  are  thought  past  danger;  that  is  his  time  of  interposing: 
As  when  a  Merchant  hath  a  ship  come  home  after  many  a 
storme,  which  it  hath  escaped,  he  destroyes  it  sometimes  in 
the  very  Haven;  or  if  the  goods  be  housed,  a  fire  hath 
broken  forth,  and  suddenly  consumed  them.  Now  this  he  25 
doth,  that  men  should  perpetuate,  and  not  break  off  their  acts 
of  dependance,  how  faire  soever  the  opportunities  present 
themselves.  So  that  if  a  farmer  should  depend  upon  God  all 
the  yeer,  and  being  ready  to  put  hand  to  sickle,  shall  then 
secure  himself,  and  think  all  cock-sure;  then  God  sends  such  30 
weather,  as  lays  the  corn,  and  destroys  it :  or  if  he  depend  on 
God  further,  even  till  he  imbarn  his  corn,  and  then  think  all 
sure;  God  sends  a  fire,  and  consumes  all  that  he  hath:  For 
that  he  ought  not  to  break  off,  but  to  continue  his  dependance 
on  God,  not  onely  before  the  corne  is  inned,  but  after  also;  35 
and  indeed,  to  depend,  and  fear  continually.  The  third 
power  is  spirituall,  by  which  God  turnes  all  outward  blessings 
to  inward  advantages.  So  that  if  a  Farmer  hath  both  a  faire 

9  its  75 :  their  53  71  n  stong  52 


272  A  PRIEST  TO  THE  TEMPLE 

harvest,  and  that  also  well  inned,  and  imbarned,  and  con- 
tinuing safe  there;  yet  if  God  give  him  not  the  Grace  to  use, 
and  utter  this  well,  all  his  advantages  are  to  his  losse.  Better 
were  his  corne  burnt,  then  not  spiritually  improved.  And 
5  it  is  observable  in  this,  how  Gods  goodnesse  strives  with 
mans  refractorinesse;  Man  would  sit  down  at  this  world, 
God  bids  him  sell  it,  and  purchase  a  better:  Just  as  a  Father, 
who  hath  in  his  hand  an  apple,  and  a  piece  of  Gold  under  it; 
the  Child  comes,  and  with  pulling,  gets  the  apple  out  of  his 
10  Fathers  hand:  his  Father  bids  him  throw  it  away,  and  he  will 
give  him  the  gold  for  it,  which  the  Child  utterly  refusing, 
eats  it,  and  is  troubled  with  wormes:  So  is  the  carnall  and 
wilfull  man  with  the  worm  of  the  grave  in  this  world,  and 
the  worm  of  Conscience  in  the  next. 


CHAP.   XXXI.      ' 
The  Parson  in  Liberty. 

15  A  I  VHe  Countrey  Parson  observing  the  manifold  wiles  of 

JL   Satan  (who  playes  his  part  sometimes  in  drawing  Gods 

Servants  from  him,  sometimes  in  perplexing  them  in  the 

service  of  God)  stands  fast  in  the  Liberty  wherewith  Christ 

hath  made  us  free.    This  Liberty  he  compasseth  by  one 

20  distinction,  and  that  is,  of  what  is  Necessary,  and  what  is 
Additionary.  As  for  example :  It  is  necessary,  that  all  Chris- 
tians should  pray  twice  a  day,  every  day  of  the  week,  and  four 
times  on  Sunday,  if  they  be  well.  This  is  so  necessary,  and 
essentiall  to  a  Christian,  that  he  cannot  without  this  maintain 

25  himself  in  a  Christian  state.  Besides  this,  the  Godly  have  ever 
added  some  houres  of  prayer,  as  at  nine,  or  at  three,  or  at 
midnight,  or  as  they  think  fit,  &  see  cause,  or  rather  as  Gods 
spirit  leads  them.  But  these  prayers  are  not  necessary,  but 
additionary.  Now  it  so  happens,  that  the  godly  petitioner 

30  upon  some  emergent  interruption  in  the  day,  or  by  over- 
sleeping himself  at  night,  omits  his  additionary  prayer. 
Upon  this  his  mind  begins  to  be  perplexed,  and  troubled, 
and  Satan,  who  knows  the  exigent,  blows  the  fire,  endeavour- 
ing to  disorder  the  Christian,  and  put  him  out  of  his  station, 


OR,  THE  COUNTRY  PARSON  273 

and  to  inlarge  the  perplexity,  untill  it  spread,  and  taint  his 
other  duties  of  piety,  which  none  can  perform  so  wel  in 
trouble,  as  in  calmness.  Here  the  Parson  interposeth  with 
his  distinction,  and  shews  the  perplexed  Christian,  that  this 
prayer  being  additionary,  not  necessary;  taken  in,  not  com-  5 
manded,  the  omission  thereof  upon  just  occasion  ought  by 
no  means  to  trouble  him.  God  knows  the  occasion  as  wel 
as  he,  and  He  is  as  a  gracious  Father,  who  more  accepts  a 
common  course  of  devotion,  then  dislikes  an  occasionall 
interruption.  And  of  this  he  is  so  to  assure  himself,  as  to  10 
admit  no  scruple,  but  to  go  on  as  cheerfully,  as  if  he  had  not 
been  interrupted.  By  this  it  is  evident,  that  the  distinction 
is  of  singular  use  and  comfort,  especially  to  pious  minds, 
which  are  ever  tender,  and  delicate.  But  here  there  are  two 
Cautions  to  be  added.  First,  that  this  interruption  proceed  15 
not  out  of  slacknes,  or  coldness,  which  will  appear  if  the 
Pious  soul  foresee  and  prevent  such  interruptions,  what  he 
may,  before  they  come,  and  when  for  all  that  they  do  come, 
he  be  a  little  affected  therewith,  but  not  afflicted,  or  troubled; 
if  he  resent  it  to  a  mislike,  but  not  a  griefe.  Secondly,  that  20 
this  interruption  proceede  not  out  of  shame.  As  for  example: 
A  godly  man,  not  out  of  superstition,  but  of  reverence  to 
Gods  house,  resolves  whenever  he  enters  into  a  Church, 
to  kneel  down,  and  pray,  either  blessing  God,  that  he  will  be 
pleased  to  dwell  among  men;  or  beseeching  him,  that  when-  25 
ever  he  repaires  to  his  house,  he  may  behave  himself  so  as 
befits  so  great  a  presence;  and  this  briefly.  But  it  happens, 
that  neer  the  place  where  he  is  to  pray,  he  spyes  some 
scoffing  ruffian,  who  is  likely  to  deride  him  for  his  paines :  if 
he  now,  shall  either  for  fear  or  shame,  break  his  custome,  he  30 
shall  do  passing  ill :  so  much  the  rather  ought  he  to  proceed, 
as  that  by  this  he  may  take  into  his  Prayer  humiliation  also. 
On  the  other  side,  if  I  am  to  visit  the  sick  in  haste,  and  my 
neerest  way  ly  through  the  Church,  I  will  not  doubt  to  go 
without  staying  to  pray  there  (but  onely,  as  I  passe,  in  my  35 
heart)  because  this  kinde  of  Prayer  is  additionary,  not  neces- 
sary, and  the  other  duty  overweighs  it :  So  that  if  any  scruple 
arise,  I  will  throw  it  away,  and  be  most  confident,  that  God 

7  to  trouble  71 :  trouble  52  19  trouled  52 


274  A  PRIEST  TO  THE  TEMPLE 

is  not  displeased.  This  distinction  may  runne  through  all 
Christian  duties,  and  it  is  a  great  stay  and  setling  to  religious 
souls. 

CHAP.   XXXIL 
The  Parson  s  Surveys. 

THe  Countrey  Parson  hath  not  onely  taken  a  particular 
Survey  of  the  faults  of  his  own  Parish,  but  a  generall 
also  of  the  diseases  of  the  time,  that  so,  when  his  occasions 
carry  him  abroad,  or  bring  strangers  to  him,  he  may  be  the 
better  armed  to  encounter  them.  The  great  and  nationall 
sin  of  this  Land  he  esteems  to  be  Idlenesse ;  great  in  it  selfe, 

10  and  great  in  Consequence:  For  when  men  have  nothing  to 
do,  then  they  fall  to  drink,  to  steal,  to  whore,  to  scoffe,  to 
revile,  to  all  sorts  of  gamings.  Come,  say-  they,  we  have 
nothing  to  do,  lets  go  to  the  Tavern,  or  to  the  stews,  or  what 
not.  Wherefore  the  Parson  strongly  opposeth  this  sin, 

15  whersoever  he  goes.  And  because  Idleness  is  twofold,  the 
one  in  having  no  calling,  the  other  in  walking  carelesly  in  our 
calling,  he  first  represents  to  every  body  the  necessity  of  a 
vocation.  The  reason  of  this  assertion  is  taken  from  the 
nature  of  man,  wherein  God  hath  placed  two  great  Instru- 

20  ments,  Reason  in  the  soul,  and  a  hand  in  the  Body,  as 
ingagements  of  working:  So  that  even  in  Paradise  man  had  a 
calling,  and  how  much  more  out  of  Paradise,  when  the  evills 
which  he  is  now  subject  unto,  may  be  prevented,  or  diverted 
by  reasonable  imployment.  Besides,  every  gift  or  ability  is  a 

25  talent  to  be  accounted  for,  and  to  be  improved  to  our  Masters 
Advantage.  Yet  is  it  also  a  debt  to  our  Countrey  to  have 
a  Calling,  and  it  concernes  the  Common-wealth,  that  none 
should  be  idle,  but  all  busied.  Lastly,  riches  are  the  blessing 
of  God,  and  the  great  Instrument  of  doing  admirable  good; 

30  therfore  all  are  to  procure  them  honestly,  and  seasonably, 
when  they  are  not  better  imployed.  Now  this  reason  crosseth 
not  our  Saviours  precept  of  selling  what  we  have,  because 
when  we  have  sold  all,  and  given  it  to  the  poor,  we  must  not 

5  Survey  Errata  52  :  Servey  text  52  6  so,  71 :  so  52  13-14  what  not.] 

what  not  ?  yi  26  is  it]  it  is  71 :  75  italicizes  it  is  also  ...  a  Calling 


OR,  THE  COUNTRY   PARSON  275 

be  idle,  but  labour  to  get  more,  that  we  may  give  more, 
according  to  St.  Pauls  rule,  Ephes.  4.  28.  i  Thes.  4.  1 1,,  12. 
So  that  our  Saviours  selling  is  so  far  from  crossing  Saint 
Pauls  working,  that  it  rather  establisheth  it,  since  they  that 
have  nothing,  are  fittest  to  work.  Now  because  the  onely  5 
opposer  to  this  Doctrine  is  the  Gallant,  who  is  witty  enough 
to  abuse  both  others,  and  himself,  and  who  is  ready  to  ask, 
if  he  shall  mend  shoos,  or  what  he  shall  do  ?  Therfore  the 
Parson  unmoved,  sheweth,  that  ingenuous  and  fit  imployment 
is  never  wanting  to  those  that  seek  it.  But  if  it  should  be,  the  10 
Assertion  stands  thus:  All  are  either  to  have  a  Calling,  or 
prepare  for  it:  He  that  hath  or  can  have  yet  no  imployment, 
if  he  truly,  and  seriously  prepare  for  it,  he  is  safe  and  within 
bounds.  Wherefore  all  are  either  presently  to  enter  into  a 
Calling,  if  they  be  fit  for  it,  and  it  for  them;  or  else  to  examine  15 
with  care,  and  advice,  what  they  are  fittest  for,  and  to  prepare 
for  that  with  all  diligence.  But  it  will  not  be  amisse  in  this 
exceeding  usefull  point  to  descend  to  particulars :  for  exact- 
nesse  lyes  in  particulars.  Men  are  either  single,  or  marryed: 
The  marryed  and  house-keeper  hath  his  hands  full,  if  he  do  20 
what  he  ought  to  do.  For  there  are  two  branches  of  his 
affaires;  first,  the  improvement  of  his  family,  by  bringing 
them  up  in  the  fear  and  nurture  of  the  Lord;  and  secondly, 
the  improvement  of  his  grounds,  by  drowning,  or  draining, 
or  stocking,  or  fencing,  and  ordering  his  land  to  the  best  25 
advantage  both  of  himself,  and  his  neighbours.  The  Italian 
says,  None  fouls  his  hands  in  his  own  businesse :  and  it  is  an 
honest,  and  just  care,  so  it  exceed  not  bounds,  for  every  one 
to  imploy  himselfe  to  the  advancement  of  his  affairs,  that 
hee  may  have  wherewithall  to  do  good.  But  his  family  is  his  30 
best  care,  to  labour  Christian  soules,  and  raise  them  to  their 
height,  even  to  heaven ;  to  dresse  and  prune  them,  and  take 
as  much  joy  in  a  straight-growing  childe,  or  servant,  as  a 
Gardiner  doth  in  a  choice  tree.  Could  men  finde  out  this 
delight,  they  would  seldome  be  from  home;  whereas  now,  35 
of  any  place,  they  are  least  there.  But  if  after  all  this  care  well 
dispatched,  the  house-keepers  Family  be  so  small,  and  his 

3  So  c aUhword  $2  :  so  text 52  4  establisheth]  stablisheth  7 1  1 1  eitheir  52 

25  or  stocking  71 :  stocking  52       and  ordering]  or  ordering  ji 


276  A  PRIEST  TO  THE  TEMPLE 

dexterity  so  great,  that  he  have  leisure  to  look  out,  the  Village 
or  Parish  which  either  he  lives  in,  or  is  neer  unto  it,  is  his 
imployment.  Hee  considers  every  one  there,  and  either 
helps  them  in  particular,  or  hath  generall  Propositions  to  the 
5  whole  Towne  or  Hamlet,  of  advancing  the  publick  Stock, 
and  managing  Commons,  or  Woods,  according  as  the  place 
suggests.  But  if  hee  may  bee  of  the  Commission  of  Peace, 
there  is  nothing  to  that:  No  Common-wealth  in  the  world 
hath  a  braver  Institution  then  that  of  Justices  of  the  Peace: 

10  For  it  is  both  a  security  to  the  King,  who  hath  so  many 
dispersed  Officers  at  his  beck  throughout  the  Kingdome, 
accountable  for  the  publick  good;  and  also  an  honourable 
Imployment  of  a  Gentle,  or  Noble-man  in  the  Country  he 
lives  in,  inabling  him  with  power  to  do  good,  and  to  restrain 

15  all  those,  who  else  might  both  trouble  him  and  the  whole 
State.  Wherefore  it  behoves  all,  who  are  comtf  to  the  gravitie, 
and  ripenesse  of  judgement  for  so  excellent  a  Place,  not  to 
refuse,  but  rather  to  procure  it.  And  whereas  there  are 
usually  three  Objections  made  against  the  Place;  the  one, 

20  the  abuse  of  it,  by  taking  petty  Countrey  bribes;  the  other, 
the  casting  of  it  on  mean  persons,  especially  in  some  Shires: 
and  lastly,  the  trouble  of  it:  These  are  so  far  from  deterring 
any  good  man  from  the  place,  that  they  kindle  them  rather 
to  redeem  the  Dignity  either  from  true  faults,  or  unjust  asper- 

25  sions.  Now,  for  single  men,  they  are  either  Heirs,  or  younger 
Brothers :  The  Heirs  are  to  prepare  in  all  the  fore-mentioned 
points  against  the  time  of  their  practice.  Therefore  they  are 
to  mark  their  Fathers  discretion  in  ordering  his  House  and 
Affairs;  and  also  elsewhere,  when  they  see  any  remarkable 

30  point  of  Education  or  good  husbandry,  and  to  transplant  it 
in  time  to  his  own  home,  with  the  same  care  as  others,  when 
they  meet  with  good  fruit,  get  a  graffe  of  the  tree,  inriching 
their  Orchard,  and  neglecting  their  House.  Besides,  they 
are  to  read  Books  of  Law,  and  Justice;  especially,  the 

35  Statutes  at  large.  As  for  better  Books  of  Divinity,  they  are 
not  in  this  Consideration,  because  we  are  about  a  Calling, 
and  a  preparation  thereunto.  But  chiefly,  and  above  all 

9  braver]  better  77       20  petty  Countrey  bribes  71 :  petty-Countrey-bribes  52      32 
graffe]  graft  75 


OR,  THE  COUNTRY  PARSON  277 

things,  they  are  to  frequent  Sessions  and  Sizes;  for  it  is  both 
an  honor  which  they  owe  to  the  Reverend  Judges  and  Magis- 
trates, to  attend  them,  at  least  in  their  Shire;  and  it  is  a  great 
advantage  to  know  the  practice  of  the  Land;  for  our  Law  is 
Practice.  Sometimes  he  may  go  to  Court,  as  the  eminent  5 
place  both  of  good  and  ill.  At  other  times  he  is  to  travell 
over  the  King's  Dominions,  cutting  out  the  Kingdome  into 
Portions,  which  every  yeer  he  surveys  peece-meal.  When 
there  is  a  Parliament,  he  is  to  endeavour  by  all  means  to  be 
a  Knight  or  Burgess  there ;  for  there  is  no  School  to  a  Par-  10 
liament.  And  when  he  is  there,  he  must  not  only  be  a 
morning  man,  but  at  Committees  also;  for  there  the  par- 
ticulars are  exactly  discussed,  which  are  brought  from  thence 
to  the  House  but  in  general!.  When  none  of  these  occasions 
call  him  abroad,  every  morning  that  hee  is  at  home  hee  must  15 
either  ride  the  Great  Horse,  or  exercise  some  of  his  Military 
gestures.  For  all  Gentlemen,  that  are  now  weakned,  and 
disarmed  with  sedentary  lives,  are  to  know  the  use  of  their 
Arms:  and  as  the  Husbandman  labours  for  them,  so  must 
they  fight  for,  and  defend  them,  when  occasion  calls.  This  is  20 
the  duty  of  each  to  other,  which  they  ought  to  fulfill :  And  the 
Parson  is  a  lover  of  and  exciter  to  justice  in  all  things,  even  as 
John  the  Baptist  squared  out  to  every  one  (even  to  Souldiers) 
what  to  do.  As  for  younger  Brothers,  those  whom  the  Parson 
finds  loose,  and  not  ingaged  into  some  Profession  by  their  25 
Parents,  whose  neglect  in  this  point  is  intolerable,  and  a 
shamefull  wrong  both  to  the  Common-wealth,  and  their 
own  House :  To  them,  after  he  hath  shew'd  the  unlawfulness 
of  spending  the  day  in  dressing,  Complementing,  visiting, 
and  sporting,  he  first  commends  the  study  of  the  Civill  Law,  30 
as  a  brave,  and  wise  knowledg,  the  Professours  whereof  were 
much  imployed  by  Queen  Elizabeth,  because  it  is  the  key  of 
Commerce,  and  discovers  the  Rules  of  forraine  Nations. 
Secondly,  he  commends  the  Mathematicks,  as  the  only 
wonder-working  knowledg,  and  therefore  requiring  the  best  35 
spirits.  After  the  severall  knowledg  of  these,  he  adviseth  to 

i  Sizes]  Assizes  75  17  gestures]  Postures  75  17  now  71 :  now  75  :  not  52 

See  note  22  lover  of  75  :  lover  52  77  28  shew'd  77  :  shewd  52  32 

Qneen  52  35  wonder-working  71 :  wonder  working  52 


278  A  PRIEST  TO  THE  TEMPLE 

insist  and  dwell  chiefly  on  the  two  noble  branches  therof,  of 
Fortification,  and  Navigation;  The  one  being  usefull  to  all 
Countreys,  and  the  other  especially  to  Hands.  But  if  the 
young  Gallant  think  these  Courses  dull,  and  phlegmatick, 

5  where  can  he  busie  himself  better,  then  in  those  new  Planta- 
tions, and  discoveryes,  which  are  not  only  a  noble,  but  also 
as  they  may  be  handled,  a  religious  imployment?  Or  let 
him  travel  into  Germany^  and  France^  and  observing  the 
Artifices,  and  Manufactures  there,  transplant  them  hither, 

10  as  divers  have  done  lately,  to  our  Countrey's  advantage. 


T 


CHAP.   XXXIII. 
The  Parson's  Library. 

He  Countrey  Parson 's  Library  is  a  holy  Life:  for 
besides  the  blessing  that  that  brings  upon  it,  there  being 
a  promise,  that  if  the  Kingdome  of  God  be  first  sought,  all 
other  things  shall  be  added,  even  it  selfe  is  a  Sermon.  For 

15  the  temptations  with  which  a  good  man  is  beset,  and  the 
ways  which  he  used  to  overcome  them,  being  told  to  another, 
whether  in  private  conference,  or  in  the  Church,  are  a 
Sermon.  Hee  that  hath  considered  how  to  carry  himself  at 
table  about  his  appetite,  if  he  tell  this  to  another,  preacheth; 

20  and  much  more  feelingly,  and  judiciously,  then  he  writes 
his  rules  of  temperance  out  of  bookes.  So  that  the  Parson 
having  studied,  and  mastered  all  his  lusts  and  affections 
within,  and  the  whole  Army  of  Temptations  without,  hath 
ever  so  many  sermons  ready  penn'd,  as  he  hath  victories. 

25  And  it  fares  in  this  as  it  doth  in  Physick:  He  that  hath  been 
sick  of  a  Consumption,  and  knows  what  recovered  him,  is 
a  Physitian  so  far  as  he  meetes  with  the  same  disease,  and 
temper;  and  can  much  better,  and  particularly  do  it,  then 
he  that  is  generally  learned,  and  was  never  sick.  And  if  the 

30  same  person  had  been  sick  of  all  diseases,  and  were  recovered 
of  all  by  things  that  he  knew;  there  were  no  such  Physician 
as  he,  both  for  skill  and  tendernesse.  Just  so  it  is  in  Divinity, 
and  that  not  without  manifest  reason :  for  though  the  tempta- 


OR,  THE  COUNTRY  PARSON  279 

tions  may  be  diverse  in  divers  Christians,  yet  the  victory  is 
alike  in  all,  being  by  the  self-same  Spirit.  Neither  is  this  true 
onely  in  the  military  state  of  a  Christian  life,  but  even  in  the 
peaceable  also;  when  the  servant  of  God,  freed  for  a  while 
from  temptation,  in  a  quiet  sweetnesse  seeks  how  to  please  5 
his  God.  Thus  the  Parson  considering  that  repentance  is 
the  great  vertue  of  the  Gospel,  and  one  of  the  first  steps  of 
pleasing  God,  having  for  his  owne  use  examined  the  nature 
of  it,  is  able  to  explaine  it  after  to  others.  And  particularly, 
having  doubted  sometimes,  whether  his  repentance  were  & 
true,  or  at  least  in  that  degree  it  ought  to  be,  since  he  found 
himselfe  sometimes  to  weepe  more  for  the  losse  of  some  tem- 
porall  things,  then  for  offending  God,  he  came  at  length 
to  this  resolution,  that  repentance  is  an  act  of  the  mind,  not 
of  the  Body,  even  as  the  Originall  signifies;  and  that  the  *$ 
chiefe  thing,  which  God  in  Scriptures  requires,  is  the  heart, 
and  the  spirit,  and  to  worship  him  in  truth,  and  spirit. 
Wherefore  in  case  a  Christian  endeavour  to  weep,  and  cannot, 
since  we  are  not  Masters  of  our  bodies,  this  sufficeth.  And 
consequently  he  found,  that  the  essence  of  repentance,  that  20 
it  may  be  alike  in  all  Gods  children  (which  as  concerning 
weeping  it  cannot  be,  some  being  of  a  more  melting  temper 
then  others)  consisteth  in  a  true  detestation  of  the  soul,  ab- 
horring, and  renouncing  sin,  and  turning  unto  God  in  truth 
of  heart,  and  newnesse  of  life:  Which  acts  of  repentance  25 
are  and  must  be  found  in  all  Gods  servants :  Not  that  weeping 
is  not  usefull,  where  it  can  be,  that  so  the  body  may  joyn  in 
the  grief,  as  it  did  in  the  sin ;  but  that,  so  the  other  acts  be, 
that  is  not  necessary:  so  that  he  as  truly  repents,  who  per- 
formes  the  other  acts  of  repentance,  when  he  cannot  more,  30 
as  he  that  weeps  a  floud  of  tears.  This  Instruction  and  com- 
fort the  Parson  getting  for  himself,  when  he  tels  it  to  others, 
becomes  a  Sermon.  The  like  he  doth  in  other  Christian 
vertues,  as  of  Faith,  and  Love,  and  the  Cases  of  Conscience 
belonging  thereto,  wherein  (as  Saint  Paul  implyes  that  he  35 
ought,  Romans  2.)  hee  first  preacheth  to  himselfe,  and  then 
to  others. 

5  from  52  75 :  for  77         34  Faith  77 :  faith  52 


280  A  PRIEST  TO  THE  TEMPLE 

CHAP.   XXXIV. 

The  Parson's  Dexterity  in  applying  of  Remedies. 
He  Countrey  Parson  knows,  that  there  is  a  double  state 


T 


of  a  Christian  even  in  this  Life,  the  one  military,  the 

other  peaceable.  The  military  is,  when  we  are  assaulted 
with  temptations  either  from  within  or  from  without.  The 
5  Peaceable  is,  when  the  Divell  for  a  time  leaves  us,  as  he  did 
our  Saviour,  and  the  Angels  minister  to  us  their  owne  food, 
even  joy,  and  peace;  and  comfort  in  the  holy  Ghost.  These 
two  states  were  in  our  Saviour,  not  only  in  the  beginning  of 
his  preaching,  but  afterwards  also,  as  Mat.  22.  35.  He  was 

10  tempted:  And  Luke  10.  21.  He  rejoyced  in  Spirit:  And 
they  must  be  likewise  in  all  that  are  his.  Now  the  Parson 
having  a  Spirituall  Judgement,  according  as  he  discovers 
any  of  his  Flock  to  be  in  one  or  the  other  state,  so  he  applies 
himselfe  to  them.  Those  that  he  findes  in  the  peaceable  state, 

15  he  adviseth  to  be  very  vigilant,  and  not  to  let  go  the  raines 
as  soon  as  the  horse  goes  easie.  Particularly,  he  counselleth 
them  to  two  things:  First,  to  take  heed,  lest  their  quiet 
betray  them  (as  it  is  apt  to  do)  to  a  coldnesse,  and  carelesnesse 
in  their  devotions,  but  to  labour  still  to  be  as  fervent  in 

20  Christian  Duties,  as  they  remember  themselves  were,  when 
affliction  did  blow  the  Coals.  Secondly,  not  to  take  the  full 
compasse,  and  liberty  of  their  Peace :  not  to  eate  of  all  those 
dishes  at  table,  which  even  their  present  health  otherwise 
admits;  nor  to  store  their  house  with  all  those  furnitures 

*5  which  even  their  present  plenty  of  wealth  otherwise  admits; 
nor  when  they  are  among  them  that  are  merry,  to  extend 
themselves  to  all  that  mirth,  which  the  present  occasion  of 
wit  and  company  otherwise  admits ;  but  to  put  bounds,  and 
hoopes  to  their  joyes:  so  will  they  last  the  longer,  and  when 

30  they  depart,  returne  the  sooner.  If  we  would  judg  ourselves, 
we  should  not  be  judged;  and  if  we  would  bound  our  selves, 
we  should  not  be  bounded.  But  if  they  shall  fear,  that  at 
such,  or  such  a  time  their  peace  and  mirth  have  carryed 
them  further  then  this  moderation,  then  to  take  Jobs  admir- 

ii  that  arc]  that  is  71 :  that  be  75  13  or]  and  71  28  wit  71 :  wit,  52 


OR,  THE  COUNTRY  PARSON  281 

able  Course,  who  sacrificed  lest  his  Children  should  have 
transgressed  in  their  mirth:  So  let  them  go,  and  find  some 
poore  afflicted  soul,  and  there  be  bountifull,  and  liberall;  for 
with  such  sacrifices  God  is  well  pleased.  Those  that  the  Par- 
son findes  in  the  military  state,  he  fortifyes,  and  strengthens  5 
with  his  utmost  skill.  Now  in  those  that  are  tempted,  what- 
soever is  unruly,  falls  upon  two  heads;  either  they  think, 
that  there  is  none  that  can  or  will  look  after  things,  but 
all  goes  by  chance,  or  wit:  Or  else,  though  there  be  a 
great  Governour  of  all  things,  yet  to  them  he  is  lost,  as  if  I0 
they  said,  God  doth  forsake  and  persecute  them,  and  there 
is  none  to  deliver  them.  If  the  Parson  suspect  the  first, 
and  find  sparkes  of  such  thoughts  now  and  then  to  break 
forth,  then  without  opposing  directly  (for  disputation  is  no 
Cure  for  Atheisme)  he  scatters  in  his  discourse  three  sorts  I5 
of  arguments;  the  first  taken  from  Nature,  the  second  from 
the  Law,  the  third  from  Grace. 

For  Nature,  he  sees  not  how  a  house  could  be  either  built 
without  a  builder,  or  kept  in  repaire  without  a  house-keeper. 
He  conceives  not  possibly,  how  the  windes  should  blow  so  10 
much  as  they  can,  and  the  sea  rage  so  much  as  it  can,  and 
all  things  do  what  they  can,  and  all,  not  only  without  dis- 
solution of  the  whole,  but  also  of  any  part,  by  taking  away  so 
much  as  the  usuall  seasons  of  summer  and  winter,  earing  and 
harvest.   Let  the  weather  be  what  it  will,  still  we  have  bread,  25 
though  sometimes  more,  somtimes  lesse;  wherewith  also  a 
carefull  Josef  h  might  meet.  He  conceives  not  possibly,  how 
he  that  would  beleeve  a  Divinity,  if  he  had  been  at  the  Crea- 
tion of  all  things,  should  lesse  beleeve  it,  seeing  the  Preser- 
vation of  all  things ;  For  Preservation  is  a  Creation ;  and  more,  30 
it  is  a  continued  Creation,  and  a  creation  every  moment. 

Secondly,  for  the  Law,  there  may  be  so  evident,  though 
unused  a  proof  of  Divinity  taken  from  thence,  that  the 
Atheist,  or  Epicurian  can  have  nothing  to  contradict.   The 
Jewes  yet  live,  and  are  known :  they  have  their  Law  and  35 
Language  bearing  witnesse  to  them,  and  they  to  it:  they  are 

ii-iz  God  doth  .  .  .  deliver  them.  iVa/.  75  18  For  Nature  new  par.  Ed\  75 

begins  new  par.  at  /.  16  The  first  2  r  rage  so  77 :  rage  as  52  32  Secondly 

new  par.  75 


282  A  PRIEST  TO  THE  TEMPLE 

Circumcised  to  this  day,  and  expect  the  promises  of  the 
Scripture;  their  Countrey  also  is  known,  the  places,  and 
rivers  travelled  unto,  and  frequented  by  others,  but  to  them 
an  unpenetrable  rock,  an  unaccessible  desert.  Wherefore  if 
5  the  Jewes  live,  all  the  great  wonders  of  old  live  in  them,  and 
then  who  can  deny  the  stretched  out  arme  of  a  mighty  God  ? 
especially  since  it  may  be  a  just  doubt,  whether,  considering 
the  stubbornnesse  of  the  Nation,  their  living  then  in  their 
Countrey  under  so  many  miracles  were  a  stranger  thing, 

10  then  their  present  exile,  and  disability  to  live  in  their  Coun- 
trey. And  it  is  observable,  that  this  very  thing  was  intended 
by  God,  that  the  Jewes  should  be  his  proof,  and  witnesses, 
as  he  calls  them,  Isaiah  43.  12.  And  their  very  dispersion  in 
all  Lands,  was  intended  not  only  for  a  punishment  to  them; 

J5  but  for  an  exciting  of  others  by  their  sight,  to  the  acknow- 
ledging of  God,  and  his  power,  Psalm  59.  1 1.  *And  therefore 
this  kind  of  Punishment  was  chosen  rather  then  any  other. 

Thirdly,   for  Grace.    Besides  the  continuall  succession 
(since  the  Gospell)  of  holy  men,  who  have  born  witness  to 

20  the  truth,  (there  being  no  reason,  why  any  should  distrust 
Saint  Luke,  or  Tertullian,  or  Chrysostome^  more  then  Tully, 
Virgil^  or  Livy\)  There  are  two  Prophesies  in  the  Gospel, 
which  evidently  argue  Christs  Divinity  by  their  success:  the 
one  concerning  the  woman  that  spent  the  oyntment  on  our 

25  Saviour,  for  which  he  told,  that  it  should  never  be  forgotten, 
but  with  the  Gospel  it  selfe  be  preached  to  all  ages,  Matth. 
26.  13.  The  other  concerning  the  destruction  of  Jerusalem; 
of  which  our  Saviour  said,  that  that  generation  should  not 
passe,  till  all  were  fulfilled,  Luke  21.  32.  Which  Josephus's 

30  History  confirmeth,  and  the  continuance  of  which  verdict  is 
yet  evident.  To  these  might  be  added  the  Preaching  of  the 
Gospel  in  all  Nations,  Matthew  24.  14.  which  we  see  even 
miraculously  effected  in  these  new  discoveryes,  God  turning 
mens  Covetousnesse,  and  Ambitions  to  the  effecting  of  his 

35  word.  Now  a  prophesie  is  a  wonder  sent  to  Posterity,  least 
they  complaine  of  want  of  wonders.  It  is  a  letter  sealed,  and 
sent,  which  to  the  bearer  is  but  paper,  but  to  the  receiver, 
and  opener,  is  full  of  power.  Hee  that  saw  Christ  open  a 

18  Thirdly  new  par.  75  29-30  Josephws  Historic  75  :  Josephus  his  story  52  77 


OR,  THE  COUNTRY   PARSON  283 

blind  mans  eyes,  saw  not  more  Divinity,  then  he  that  reads 
the  womans  oyntment  in  the  Gospell,  or  sees  Jerusalem 
destroyed.  With  some  of  these  heads  enlarged,  and  woven 
into  his  discourse,  at  severall  times  and  occasions,  the  Parson 
setleth  wavering  minds.  But  if  he  sees  them  neerer  despera-  5 
tion,  then  Atheisme;  not  so  much  doubting  a  God,  as  that 
he  is  theirs;  then  he  dives  unto  the  boundlesse  Ocean  of 
Gods  Love,  and  the  unspeakeable  riches  of  his  loving  kind- 
nesse.  He  hath  one  argument  unanswerable.  If  God  hate 
them,  either  he  doth  it  as  they  are  Creatures,  dust  and  ashes ;  10 
or  as  they  are  sinfull.  As  Creatures,  he  must  needs  love 
them ;  for  no  perfect  Artist  ever  yet  hated  his  owne  worke. 
As  sinfull,  he  must  much  more  love  them;  because  notwith- 
standing his  infinite  hate  of  sinne,  his  Love  overcame  that 
hate;  and  with  an  exceeding  great  victory,  which  in  the  15 
Creation  needed  not,  gave  them  love  for  love,  even  the  son 
of  his  love  out  of  his  bosome  of  love.  So  that  man,  which  way 
soever  he  turnes,  hath  two  pledges  of  Gods  Love,  that  in  the 
mouth  of  two  or  three  witnesses  every  word  may  be  estab- 
lished; the  one  in  his  being,  the  other  in  his  sinfull  being:  20 
and  this  as  the  more  faulty  in  him,  so  the  more  glorious  in 
God.  And  all  may  certainly  conclude,  that  God  loves  them, 
till  either  they  despise  that  Love,  or  despaire  of  his  Mercy: 
not  any  sin  else,  but  is  within  his  Love;  but  the  despising 
of  Love  must  needs  be  without  it.  The  thrusting  away  of  25 
his  arme  makes  us  onely  not  embraced. 

CHAP.    XXXV. 
The  Parson's  Condescending. 

THe  Countrey  Parson  is  a  Lover  of  old  Customes,  if 
they  be  good,  and  harmlesse;  and  the  rather,  because 
Countrey  people  are  much  addicted  to  them,  so  that  to 
favour  them  therein  is  to  win  their  hearts,  and  to  oppose  30 
them  therin  is  to  deject  them.  If  there  be  any  ill  in  the 
custome,  that  may  be  severed  from  the  good,  he  pares  the 

5-6  desperation,  then  Atheism  ;  77  :  desperation ;  then  Atheisme,  52  15  and 

with]  &  that  with  75  victory,  Edi  victory  j  52 


284  A  PRIEST  TO  THE  TEMPLE 

apple,  and  gives  them  the  clean  to  feed  on.  Particularly,  he 
loves  Procession,  and  maintains  it,  because  there  are  con- 
tained therein  4  manifest  advantages.  First,  a  blessing  of 
God  for  the  fruits  of  the  field:  Secondly,  justice  in  the  Pre- 
5  servation  of  bounds :  Thirdly,  Charity  in  loving  walking, 
and  neighbourly  accompanying  one  another,  with  reconciling 
of  differences  at  that  time,  if  there  be  any:  Fourthly,  Mercy 
in  releeving  the  poor  by  a  liberall  distribution  and  largesse, 
which  at  that  time  is,  or  ought  to  be  used.  Wherefore  he 

10  exacts  of  all  to  bee  present  at  the  perambulation,  and  those 
that  withdraw,  and  sever  themselves  from  it,  he  mislikes,  and 
reproves  as  uncharitable,  and  unneighbourly;  and  if  they 
will  not  reforme,  presents  them.  Nay,  he  is  so  farre  from 
condemning  such  assemblies,  that  he  rather  procures  them 

15  to  be  often,  as  knowing  that  absence  breedes  strangeness, 
but  presence  love.  Now  Love  is  his  business,  and  aime; 
wherefore  he  likes  well,  that  his  Parish  at  good  times  invite 
one  another  to  their  houses,  and  he  urgeth  them  to  it:  and 
somtimes,  where  he  knowes  there  hath  been  or  is  a  little 

20  difference,  hee  takes  one  of  the  parties,  and  goes  with  him 
to  the  other,  and  all  dine  or  sup  together.  There  is  much 
preaching  in  this  friendliness.  Another  old  Custome  there  is 
of  saying,  when  light  is  brought  in,  God  send  us  the  light  of 
heaven;  And  the  Parson  likes  this  very  well;  neither  is  he 

25  affraid  of  praising,  or  praying  to  God  at  all  times,  but  is 
rather  glad  of  catching  opportunities  to  do  them.  Light  is  a 
great  Blessing,  and  as  great  as  food,  for  which  we  give 
thanks:  and  those  that  thinke  this  superstitious,  neither 
know  superstition,  nor  themselves.  As  for  those  that  are 

30  ashamed  to  use  this  forme,  as  being  old,  and  obsolete,  and 
not  the  fashion,  he  reformes,  and  teaches  them,  that  at 
Baptisme  they  professed  not  to  be  ashamed  of  Christs  Cross, 
or  for  any  shame  to  leave  that  which  is  good.  He  that  is 
ashamed  in  small  things,  will  extend  his  pusillanimity  to 

35  greater.  Rather  should  a  Christian  Souldier  take  such 
occasions  to  harden  himselfe,  and  to  further  his  exercises 
of  Mortification. 


OR,  THE  COUNTRY   PARSON  285 

CHAP.   XXXVI. 
The  Parson  Blessing. 

THe  Countrey  Parson  wonders,  that  Blessing  the  people 
is  in  so  little  use  with  his  brethren :  whereas  he  thinks  it 
not  onely  a  grave,  and  reverend  thing,  but  a  beneficial  also. 
Those  who  use  it  not,  do  so  either  out  of  niceness,  because 
they  like  the  salutations,  and  complements,  and  formes  of  5 
worldly  language  better;  which  conformity  and  fashionable- 
ness  is  so  exceeding  unbefitting  a  Minister,  that  it  deserves 
reproof,  not  refutation :  Or  else,  because  they  think  it  empty 
and  superfluous.  But  that  which  the  Apostles  used  so  dili- 
gently in  their  writings,  nay,  which  our  Saviour  himselfe  10 
used,  Marke  10.  16,  cannot  bee  vain  and  superfluous.  But 
this  was  not  proper  to  Christ,  or  the  Apostles  only,  no  more 
then  to  be  a  spirituall  Father  was  appropriated  to  them.  And 
if  temporall  Fathers  blesse  their  children,  how  much  more 
may,  and  ought  Spirituall  Fathers?  Besides,  the  Priests  of  15 
the  Old  Testament  were  commanded  to  Blesse  the  people, 
and  the  forme  thereof  is  prescribed,  Numb.  6.  Now  as  the 
Apostle  argues  in  another  case;  if  the  Ministration  of  con- 
demnation did  bless,  how  shall  not  the  ministration  of  the 
spirit  exceed  in  blessing?  The  fruit  of  this  blessing  good  20 
Hannah  found,  and  received  with  great  joy,  i  Sam.  i.  18. 
though  it  came  from  a  man  disallowed  by  God:  for  it  was 
not  the  person,  but  Priesthood,  that  blessed;  so  that  even  ill 
Priests  may  blesse.  Neither  have  the  Ministers  power  of 
Blessing  only,  but  also  of  cursing.  So  in  the  Old  Testament  25 
Elisha  cursed  the  children,  2  Kin.  2.  24.  which  though  our 
Saviour  reproved  as  unfitting  for  his  particular,  who  was  to 
shew  all  humility  before  his  Passion,  yet  he  allows  in  his 
Apostles.  And  therfore  St.  Peter  used  that  fearfull  im- 
precation to  Simon  Magus  ^  Act.  8.  Thy  mony  perish  with  thee\  30 
and  the  event  confirmed  it.  So  did  St.  Paul,  2  Tim.  4.14. 
and  i  Tim.  i.  20.  Speaking  of  Alexander  the  Coppersmith, 
who  had  withstood  his  preaching,  The  Lord  (saith  he)  reward 
him  according  to  his  works.  And  again,  of  Hymeneus  and 

1 6  and  25  Old  75  :  old  52  71  28  allows  in]  allows  ft  in  77 


286  A  PRIEST  TO  THE  TEMPLE 

Alexander,  he  saith,  he  had  delivered  them  to  Satan,  that  they 
might  learn  not  to  Blaspheme.  The  formes  both  of  Blessing, 
&  cursing  are  expounded  in  the  Common-Prayer-book:  the 
one  in,  The  Grace  of  our  Lord  Jesus  Christ,  &c.  and:  The 
5  Peace  of  God,  &c.  The  other  in  generall,  in  the  Commina- 
tion.  Now  blessing  differs  from  prayer,  in  assurance,  because 
it  is  not  performed  by  way  of  request,  but  of  confidence,  and 
power,  effectually  applying  Gods  favour  to  the  blessed,  by 
the  interesting  of  that  dignity  wherewith  God  hath  invested 

10  the  Priest,  and  ingaging  of  Gods  own  power  and  institution 
for  a  blessing.  The  neglect  of  this  duty  in  Ministers  them- 
selves, hath  made  the  people  also  neglect  it;  so  that  they  are 
so  far  from  craving  this  benefit  from  their  ghostly  Father, 
that  they  oftentimes  goe  out  of  church,  before  he  hath  blessed 

15  them.  In  the  time  of  Popery,  the  Priests  Benedicite,  and  his 
holy  water  were  over  highly  valued ;  and  noAv  we  are  fallen 
to  the  clean  contrary,  even  from  superstition  to  coldnes,  and 
Atheism.  But  the  Parson  first  values  the  gift  in  himself,  and 
then  teacheth  his  parish  to  value  it.  And  it  is  observable, 

20  that  if  a  Minister  talke  with  a  great  man  in  the  ordinary 
course  of  complementing  language,  he  shall  be  esteemed  as 
ordinary  complementers;  but  if  he  often  interpose  a  Blessing, 
when  the  other  gives  him  just  opportunity,  by  speaking  any 
good,  this  unusuall  form  begets  a  reverence,  and  makes  him 

25  esteemed  according  to  his  Profession.  The  same  is  to  be 
observed  in  writing  Letters  also.  To  conclude,  if  all  men 
are  to  blesse  upon  occasion,  as  appears  Rom.  12.  14.  how 
much  more  those,  who  are  spiritual  Fathers? 


CHAP.   XXXVIL 
Concerning  detraction. 

THe  Countrey  Parson  perceiving,  that  most,  when  they 
are  at  leasure,  make  others  faults  their  entertainment  and 
discourse,  and  that  even  some  good  men  think,  so  they  speak 
truth,  they  may  disclose  anothers  fault,  finds  it  somwhat 
difficult  how  to  proceed  in  this  point.  For  if  he  absolutely 
shut  up  mens  mouths,  and  forbid  all  disclosing  of  faults, 


OR,  THE  COUNTRY   PARSON  287 

many  an  evill  may  not  only  be,  but  also  spread  in  his  Parish, 
without  any  remedy  (which  cannot  be  applyed  without 
notice)  to  the  dishonor  of  God,  and  the  infection  of  his 
flock,  and  the  discomfort,  discredit,  &  hinderance  of  the 
Pastor.  On  the  other  side,  if  it  be  unlawful  to  open  faults,  5 
no  benefit  or  advantage  can  make  it  lawfull :  for  we  must  not 
do  evill,  that  good  may  come  of  it.  Now  the  Parson  taking 
this  point  to  task,  which  is  so  exceeding  useful,  and  hath 
taken  so  deep  roote,  that  it  seems  the  very  life  and  substance 
of  Conversation,  hath  proceeded  thus  far  in  the  discussing  10 
of  it.  Faults  are  either  notorious,  or  private.  Again  notorious 
faults  are  either  such  as  are  made  known  by  common  fame 
(and  of  these,  those  that  know  them,  may  talk,  so  they  do  it 
not  with  sport,  but  commiseration;)  or  else  such  as  have 
passed  judgment,  &  been  corrected  either  by  whipping,  or  15 
imprisoning,  or  the  like.  Of  these  also  men  may  talk,  and 
more,  they  may  discover  them  to  those  that  know  them  not: 
because  infamy  is  a  part  of  the  sentence  against  malefactours, 
which  the  Law  intends,  as  is  evident  by  those,  which  are 
branded  for  rogues,  that  they  may  be  known ;  or  put  into  the  20 
stocks,  that  they  may  be  looked  upon.  But  some  may  say, 
though  the  Law  allow  this,  the  Gospel  doth  not,  which  hath 
so  much  advanced  Charity,  and  ranked  backbiters  among  the 
generation  of  the  wicked,  Rom.  i.  30.  But  this  is  easily 
answered :  As  the  executioner  is  not  uncharitable,  that  takes  25 
away  the  life  of  the  condemned,  except  besides  his  office,  he 
add  a  tincture  of  private  malice  in  the  joy,  and  hast  of  acting 
his  part;  so  neither  is  he  that  defames  him,  whom  the  Law 
would  have  defamed,  except  he  also  do  it  out  of  rancour. 
For  in  infamy,  all  are  executioners,  and  the  Law  gives  a  30 
malefactour  to  all  to  be  defamed.  And  as  malefactors  may 
lose  &  forfeit  their  goods,  or  life;  so  may  they  their  good 
name,  and  the  possession  thereof,  which  before  their  offence 
and  Judgment  they  had  in  all  mens  brests :  for  all  are  honest, 
till  the  contrary  be  proved.  Besides,  it  concerns  the  Com-  35 
mon- Wealth,  that  Rogues  should  be  known,  and  Charity  to 
the  publick  hath  the  precedence  of  private  charity.  So  that 
it  is  so  far  from  being  a  fault  to  discover  such  offenders,  that 

4  dicredit  52  33  offence,  52  36  known,  and  71 :  kn  ownand  52 


288  A  PRIEST  TO  THE  TEMPLE 

it  is  a  duty  rather,  which  may  do  much  good,  and  save  much 
harme.  Neverthelesse,  if  the  punished  delinquent  shall  be 
much  troubled  for  his  sins,  and  turne  quite  another  man, 
doubtlesse  then  also  mens  affections  and  words  must  turne, 
5  and  forbear  to  speak  of  that,  which  even  God  himself  hath 
forgotten. 

The  Authour's  Prayer  before  Sermon. 

O  Almighty  and  ever-living  Lord  God!  Majesty,  and 
Power,  and  Brightnesse,  and  Glory!  How  shall  we 
dare  to  appear  before  thy  face,  who  are  contrary  to  thee,  in 

10  all  we  call  thee  ?  for  we  are  darknesse,  and  weaknesse,  and 
filthinesse,  and  shame.  Misery  and  sin  fill  our  days:  yet  art 
thou  our  Creatour,  and  we  thy  work :  Thy  hands  both  made 
us,  and  also  made  us  Lords  of  all  thy  creatures;  giving  us  one 
world  in  our  selves,  and  another  to  serve  us :  then  did'st  thou 

15  place  us  in  Paradise,  and  wert  proceeding  still  on  in  thy 
Favours,  until!  we  interrupted  thy  Counsels,  disappointed  thy 
Purposes,  and  sold  our  God,  our  glorious,  our  gracious  God 
for  an  apple.  O  write  it!  O  brand  it  in  our  foreheads  for 
ever:  for  an  apple  once  we  lost  our  God,  and  still  lose  him 

20  for  no  more;  for  money,  for  meat,  for  diet:  But  thou  Lord, 
art  patience,  and  pity,  and  sweetnesse,  and  love;  therefore 
we  sons  of  men  are  not  consumed.  Thou  hast  exalted  thy 
mercy  above  all  things;  and  hast  made  our  salvation,  not  our 
punishment,  thy  glory:  so  that  then  where  sin  abounded, 

25  not  death,  but  grace  superabounded;  accordingly,  when  we 
had  sinned  beyond  any  help  in  heaven  or  earth,  then  thou 
saidest,  Lo,  I  come!  then  did  the  Lord  of  life,  unable  of  him- 
selfe  to  die,  contrive  to  do  it.  He  took  flesh,  he  wept,  he 
died;  for  his  enemies  he  died;  even  for  those  that  derided 

30  him  then,  and  still  despise  him.  Blessed  Saviour!  many 
waters  could  not  quench  thy  love!  nor  no  pit  overwhelme  it. 
But  though  the  streams  of  thy  bloud  were  currant  through 
darknesse,  grave,  and  hell;  yet  by  these  thy  conflicts,  and 

Prayers.  From  Herbert's  Remains  (1652).  There  printed  in  italic ',  'with  the  follow- 
ing words  in  roman — wert  (16),  seemingly  (2.  289),  Our  Father  (36.  289),  reach 
(i  i.  290)  See  note  Prayers  not  included  in  71  75 


OR,  THE  COUNTRY   PARSON  289 

seemingly  hazards,  didst  thou  arise  triumphant,  and  therein 
mad'st  us  victorious. 

Neither  doth  thy  love  yet  stay  here !  for,  this  word  of  thy 
rich  peace,  and  reconciliation,  thou  hast  committed,  not  to 
Thunder,  or  Angels,  but  to  silly  and  sinfull  men :  even  to  me,  5 
pardoning  my  sins,  and  bidding  me  go  feed  the  people  of  thy 

Blessed  be  the  God  of  Heaven  and  Earth !  who  onely  doth 
wondrous  things.  Awake  therefore,  my  Lute,  and  my  Viol ! 
awake  all  my  powers  to  glorifie  thee!  We  praise  thee!  we  10 
blesse  thee!  we  magnifie  thee  for  ever!  And  now,  O  Lord! 
in  the  power  of  thy  Victories,  and  in  the  wayes  of  thy  Ordi- 
nances, and  in  the  truth  of  thy  Love,  Lo,  we  stand  here, 
beseeching  thee  to  blesse  thy  word,  wher-ever  spoken  this 
day  throughout  the  universall  Church.  O  make  it  a  word  15 
of  power  and  peace,  to  convert  those  who  are  not  yet  thine, 
and  to  confirme  those  that  are:  particularly,  blesse  it  in  this 
thy  own  Kingdom,  which  thou  hast  made  a  Land  of  light,  a 
store-house  of  thy  treasures  and  mercies:  O  let  not  our  foolish 
and  unworthy  hearts  rob  us  of  the  continuance  of  this  thy  20 
sweet  love :  but  pardon  our  sins,  and  perfect  what  thou  hast 
begun.  Ride  on  Lord,  because  of  the  word  of  truth,  and 
meeknesse,  and  righteousnesse;  and  thy  right  hand  shall 
teach  thee  terrible  things.  Especially,  blesse  this  portion 
here  assembled  together,  with  thy  unworthy  Servant  speak-  25 
ing  unto  them :  Lord  Jesu !  teach  thou  me,  that  I  may  teach 
them:  Sanctifie,  and  inable-all  my  powers,  that  in  their  full 
strength  they  may  deliver  thy  message  reverently,  readily, 
faithfully,  &  fruitfully.  O  make  thy  word  a  swift  word, 
passing  from  the  ear  to  the  heart,  from  the  heart  to  the  life  30 
and  conversation:  that  as  the  rain  returns  not  empty,  so 
neither  may  thy  word,  but  accomplish  that  for  which  it  is 
given.  O  Lord  hear,  O  Lord  forgive!  O  Lord,  hearken, 
and  do  so  for  thy  blessed  Son's  sake,  in  whose  sweet  and 
pleasing  words,  we  say,  Our  Father,  &c.  35 


917.15 


290  A  PRIEST  TO  THE  TEMPLE 

A  Prayer  after  Sermon. 

BLessed  be  God !  and  the  Father  of  all  mercy !  who  con- 
tinueth  to  pour  his  benefits  upon  us.  Thou  hast  elected 
us,  thou  hast  called  us,  thou  hast  justified  us,  sanctified,  and 
glorified  us:  Thou  wast  born  for  us,  and  thou  livedst  and 
5  diedst  for  us :  Thou  hast  given  us  the  blessings  of  this  life, 
and  of  a  better.  O  Lord!  thy  blessings  hang  in  clusters,  they 
come  trooping  upon  us !  they  break  forth  like  mighty  waters 
on  every  side.  And  now  Lord,  thou  hast  fed  us  with  the 
bread  of  life:  so  man  did  eat  Angels  food:  O  Lord,  blesse  it: 

10  O  Lord,  make  it  health  and  strength  unto  us;  still  striving  & 
prospering  so  long  within  us,  untill  our  obedience  reach  the 
measure  of  thy  love,  who  hast  done  for  us  as  much  as  may  be. 
Grant  this  dear  Father,  for  thy  Son's  sake,  our  only  Saviour: 
To  whom  with  thee,  and  the  Holy  Ghost,  three  Persons,  but 

15  one  most  glorious,  incomprehensible  God,  be  ascribed  all 
Honour,  and  Glory,  and  Praise,  ever.  Amen. 

9  Angel's  52  :  Angels  Ed  (plural :  cf.  'The  Sacrifice1,  /.  239,  and  Ps.  Ixxviii.  25) 
besse  11-12  thy  measure 


A  TREATISE  OF  TEMPERANCE 
AND    SOBRIETIE: 

Written  by  Lud.  Cornarus, 
Translated  into  English  by  Mr.  George  Herbert. 

HAving  observed  in  my  time  many  of  my  friends,  of 
excellent  wit  and  noble  disposition,  overthrown  and 
undone  by  Intemperance;  who,  if  they  had  lived,  would  have 
been  an  ornament  to  the  world,  and  a  comfort  to  their 
friends:  I  thought  fit  to  discover  in  a  short  Treatise,  that  5 
Intemperance  was  not  such  an  evil,  but  it  might  easily  be 
remedied;  which  I  undertake  the  more  willingly,  because 
divers  worthy  young  men  have  obliged  me  unto  it.  For 
when  they  saw  their  parents  and  kindred  snatcht  away  in 
the  midst  of  their  dayes,  and  me  contrariwise,  at  the  age  of  10 
eightie  and  one,  strong  and  lustie;  they  had  a  great  desire  to 
know  the  way  of  my  life,  and  how  I  came  to  be  so.  Where- 
fore, that  I  may  satisfie  their  honest  desire,  and  withall  help 
many  others,  who  will  take  this  into  consideration,  I  will 
declare  the  causes  which  moved  me  to  forsake  Intemperance,  J5 
and  live  a  sober  life,  expressing  also  the  means  which  I  have 
used  therein.  I  say  therefore,  that  the  infirmities,  which  did 
not  onely  begin,  but  had  already  gone  farre  in  me,  first 
caused  me  to  leave  Intemperance,  to  which  I  was  much 
addicted :  For  by  it,  and  my  ill  constitution,  (having  a  most  20 
cold  &  moist  stomack)  I  fell  into  divers  diseases,  to  wit,  into 
the  pain  of  the  stomack,  and  often  of  the  side,  and  the  begin- 
ning of  the  Gout,  with  almost  a  continuall  fever  and  thirst. 

From  this  ill  temper  there  remained  little  else  to  be 
expected  of  me,  then  that  after  many  troubles  and  griefs  25 
I  should  quickly  come  to  an  end;  whereas  my  life  seemed  as 
farre  from  it  by  Nature,  as  it  was  neare  it  by  Intemperance. 

From  Hygiasticon  :  Or,  The  right  course  of  preserving  Life  and  Health  unto  ex- 
tream  old  Age.  Written  in  Latine  by  Leonard  Lessius,  And  now  done  into  English. 
Cambridge,  Printed  by  R.  Daniel.  1634.  (Bodleian  copyy  Douce  L  2)  (cited  as  34)  : 
and  edn  1634  (34*):  jrd,  1636  (36).  Reprinted  as  'The  Temperate  Man*,  1678  (78) 
(copy  in  Pernb.  Coll.  Cam.  Library).  7  remedied  j  34* :  remedied  :  34 


292  A  TREATISE  OF 

When  therefore  I  was  thus  affected  from  the  thirtie  fifth 
yeare  of  my  age  to  the  fortieth,  having  tried  all  remedies 
fruitlesly,  the  Physicians  told  me  that  yet  there  was  one  help 
for  me,  if  I  could  constantly  pursue  it,  to  wit,  A  sober  and 

5  orderly  life :  for  this  had  every  way  great  force  for  the  recover- 
ing and  preserving  of  Health,  as  a  disorderly  life  to  the 
overthrowing  of  it;  as  I  too  wel  by  experience  found.  For 
Temperance  preserves  even  old  men  and  sickly  men  sound: 
But  Intemperance  destroyes  most  healthy  and  flourishing 

10  constitutions:  For  contrarie  causes  have  contrarie  effects, 
and  the  faults  of  Nature  are  often  amended  by  Art,  as 
barren  grounds  are  made  fruitfull  by  good  husbandry.  They 
added  withall,  that  unlesse  I  speedily  used  that  remedy, 
within  a  few  moneths  I  should  be  driven  to  that  exigent, 

15  that  there  would  be  no  help  for  me,  but  Death,  shortly  to  be 
expected. 

Upon  this,  weighing  their  reasons  with  my  self,  and 
abhorring  from  so  sudden  an  end,  and  finding  my  self  con- 
tinually oppressed  with  pain  and  sicknesse,  I  grew  fully 

20  perswaded,  that  all  my  griefs  arose  out  of  Intemperance: 
and  therefore  out  of  an  hope  of  avoiding  death  and  pain, 
I  resolved  to  live  a  temperate  life. 

Whereupon,  being  directed  by  them  in  the  way  I  ought 
to  hold,  I  understood,  that  the  food  I  was  to  use,  was  such  as 

25  belonged  to  sickly  constitutions,  and  that  in  a  small  quantitie. 
This  they  had  told  me  before:  But  I,  then  not  liking  that 
kinde  of  Diet,  followed  my  Appetite,  and  did  eat  meats 
pleasing  to  my  taste;  and,  when  I  felt  inward  heats,  drank 
delightfull  wines,  and  that  in  great  quantitie,  telling  my 

30  Physicians  nothing  thereof,  as  is  the  custome  of  sick  people. 
But  after  I  had  resolved  to  follow  Temperance  and  Reason, 
and  saw  that  it  was  no  hard  thing  to  do  so,  but  the  proper 
duty  of  man ;  I  so  addicted  my  self  to  this  Course  of  lire,  that 
I  never  went  a  foot  out  of  the  way.  Upon  this,  I  found  with- 

35  in  a  few  dayes,  that  I  was  exceedingly  helped,  and  by  con- 
tinuance thereof,  within  lesse  then  one  yeare  (although  it 
may  seem  to  some  incredible)  I  was  perfectly  cured  of  all 
my  infirmities. 

i  affected]  afflicted  Palmer 


TEMPERANCE  AND  SOBRIETIE  293 

Being  now  sound  and  well,  I  began  to  consider  the  force 
of  Temperance,  and  to  think  thus  with  myself:  If  Temperance 
had  so  much  power  as  to  bring  me  health ;  how  much  more 
to  preserve  it!  Wherefore  I  began  to  search  out  most 
diligently  what  meats  were  agreeable  unto  me,  and  what  5 
disagreeable:  And  I  purposed  to  try,  whether  those  that 
pleased  my  taste  brought  me  commoditie  or  discommoditie; 
and  whether  that  Proverb,  wherewith  Gluttons  use  to  defend 
themselves,  to  wit,  That  which  savours^  is  good  and  nourished^ 
be  consonant  to  truth.  This  upon  triall  I  found  most  false:  10 
for  strong  and  very  cool  wines  pleased  my  taste  best,  as  also 
melons,  and  other  fruit ;  in  like  manner,  raw  lettice,  fish,  pork, 
sausages,  pulse,  and  cake,  and  py-crust,  and  the  like:  and 
yet  all  these  I  found  hurtfull. 

Therefore  trusting  on  experience,  I  forsook  all  these  kinde  15 
of  meats  and  drinks,  and  chose  that  wine  that  fitted  my 
stomack,  and  in  such  measure,  as  easily  might  be  digested : 
Above  all,  taking  care  never  to  rise  with  a  full  stomack,  but 
so  as  I  might  well  both  eat  and  drink  more.   By  this  means, 
within  lesse  then  a  yeare  I  was  not  onely  freed  from  all  those  20 
evils  which  had  so  long  beset  me,  and  were  almost  become 
incurable;  but  also  afterwards  I  fell  not  into  that  yearely 
disease,  whereinto  I  was  wont,  when  I  pleased  my  Sense  & 
Appetite.   Which  benefits  also  still  continue,  because  from 
the  time  that  I  was  made  whole,  I  never  since  departed  from  25 
my  setled  course  of  Sobrietie^  whose  admirable  power  causeth 
that  the  meat  and  drink  that  is  taken  in  fit  measure,  gives  true 
strength  to  the  bodie,  all  superfluities  passing  away  without 
difficultie,  and  no  ill  humours  being  ingendred  in  the  body. 

Yet  with  this  diet  I  avoided  other  hurtfull  things  also,  as  30 
too  much  heat  and  cold,  wearinesse,  watching,  ill  aire,  over- 
much use  of  the  benefit  of  marriage.  For  although  the  power 
of  health  consists  most  in  the  proportion  of  meat  and  drink, 
yet  these  forenamed  things  have  also  their  force.  I  preserved 
me  also,  asmuch  as  I  could,  from  hatred  and  melancholic,  35 
and  other  perturbations  of  the  minde,  which  have  a  great 
power  over  our  constitutions.    Yet  could  I  not  so  avoid  all 
these,  but  that  now  and  then  I  fell  into  them ;  which  gained 

38  them  ;  34* :  them,  34 


294  A  TREATISE  OF 

me  this  experience,  that  I  perceived,  that  they  had  no  great 
power  to  hurt  those  bodies,  which  were  kept  in  good  order 
by  a  moderate  Diet:  So  that  I  can  truly  say,  That  they  who 
in  these  two  things  that  enter  in  at  the  mouth,  keep  a  fit 
5  proportion,  shall  receive  little  hurt  from  other  excesses. 

This  Galen  confirms,  when  he  sayes,  that  immoderate  heats 
and  colds,  and  windes  and  labours  did  little  hurt  him, 
because  in  his  meats  and  drinks  he  kept  a  due  moderation; 
and  therefore  never  was  sick  by  any  of  these  inconveniences, 

10  except  it  were  for  one  onely  day.  But  mine  own  experience 
confirmeth  this  more;  as  all  that  know  me,  can  testifie:  For 
having  endured  many  heats  &  colds,  and  other  like  dis- 
commodities of  the  bodie,  and  troubles  of  the  minde,  all 
these  did  hurt  me  little,  whereas  they  hurt  them  very  much 

15  who  live  intemperately.  For  when  my  brother  and  others 
of  my  kindred  saw  some  great  powerfull  men  pick  quarrels 
against  me,  fearing  lest  I  should  be  overthrown,  they  were 
possessed  with  a  deep  Melancholic  (a  thing  usuall  to  dis- 
orderly lives)  which  increased  so  much  in  them,  that  it 

20  brought  them  to  a  sudden  end.  But  I,  whom  that  matter 
ought  to  have  affected  most,  received  no  inconvenience  thefe- 
by,  because  that  humour  abounded  not  in  me. 

Nay,  I  began  to  perswade  my  self,  that  this  suit  and  con- 
tention was  raised  by  the  Divine  Providence,  that  I  might 

25  know  what  great  power  a  sober  and  temperate  life  hath  over 
our  bodies  and  mindes,  and  that  at  length  I  should  be  a 
conquerour,  as  also  a  little  after  it  came  to  passe:  For  in  the 
end  I  got  the  victorie,  to  my  great  honour,  and  no  lesse 
profit:  whereupon  also  I  joyed  exceedingly;  which  excesse 

30  of  joy  neither  could  do  me  any  hurt.  By  which  it  is  manifest, 
That  neither  melancholic,  nor  any  other  passion  can  hurt  a 
temperate  life. 

Moreover  I  say,  that  even  bruises  and  squats,  and  falls, 
which  often  kill  others,  can  bring  little  grief  or  hurt  to  those 

35  that  are  temperate.  This  I  found  by  experience,  when  I  was 
seventie  yeares  old:  for  riding  in  a  coach  in  great  haste,  it 
happened  that  the  coach  was  overturned,  and  then  was 
dragged  for  a  good  space  by  the  furie  of  the  horses,  whereby 
my  head  and  whole  bodie  was  sore  hurt,  and  also  one  of  my 


TEMPERANCE  AND  SOBRIETIE  295 

arms  and  legges  put  out  of  joynt.  Being  carried  home,  when 
the  Physicians  saw  in  what  case  I  was,  they  concluded  that 
I  would  die  within  three  dayes.  Neverthelesse  at  a  venture 
two  remedies  might  be  used,  letting  of  bloud,  and  purging, 
that  the  store  of  humours,  and  inflammation,  and  fever  5 
(which  was  certainly  expected)  might  be  hindred. 

But  I,  considering  what  an  orderly  life  I  had  led  for  many 
yeares  together,  which  must  needs  so  temper  the  humours 
of  the  bodie,  that  they  could  not  be  much  troubled,  or  make 
a  great  concourse,  refused  both  remedies,  and  onely  com-  ro 
manded  that  my  arm  and  legge  should  be  set,  and  my  whole 
bodie  anointed  with  oyl:  and  so  without  other  remedie  or 
inconvenience  I  recovered;  which  seemed  as  a  miracle  to  the 
Physicians.  Whence  I  conclude,  That  they  that  live  a  tem- 
perate life,  can  receive  little  hurt  from  other  inconveniences.  15 

But  my  experience  taught  me  another  thing  also,  to  wit, 
That  an  orderly  and  regular  life  can  hardly  be  altered  without 
exceeding  great  danger. 

About  foure  yeares  since,  I  was  led  by  the  advice  of 
Physicians,  and  the  dayly  importunitie  of  my  friends,  to  adde  20 
something  to  my  usuall  stint  and  measure.  Divers  reasons 
they  brought,  as,  that  old  age  could  not  be  sustained  with  so 
little  meat  and  drink;  which  yet  needs  not  onely  to  be  sus- 
tained, but  also  to  gather  strength,  which  could  not  be  but 
by  meat  &  drink.  On  the  other  side  I  argued,  that  Nature  25 
was  contented  with  a  little,  and  that  I  had  for  many  yeares 
continued  in  good  health,  with  that  little  measure;  that 
Custome  was  turned  into  Nature,  and  therefore  it  was  agree- 
able to  reason,  that  my  yeares  increasing,  and  strength 
decreasing,  my  stint  of  meat  and  drink  should  be  diminished,  30 
rather  then  increased;  that  the  patient  might  be  proportion- 
able to  the  agent,  and  especially  since  the  power  of  my 
stomack  every  day  decreased.  To  this  agreed  two  Italian 
Proverbs,  the  one  whereof  was,  He  that  will  eat  much,  let  him 
eat  little*" ;  because  by  eating  little  he  prolongs  his  life.  The  35 

10  concourse  34* :  concurse  34  19  advice  34* :  advise  34  35  eating  little 

34* :  eating  little,  34 


*  Mangiera  piii  chi  manco  mangia.   Ed  &  contrario,  Chi  pifc  mangia,  manco 
mangia.   II  senso  e,  Poco  vive,  chi  troppo  sparecchia. 


296  A  TREATISE  OF 

other  Proverb  was,  The  meat  which  remaineth,  profits  more 
then  that  which  is  eaten.*  By  which  is  intimated,  that  the  hurt 
of  too  much  meat  is  greater,  then  the  commoditie  of  meat 
taken  in  a  moderate  proportion. 

5  But  all  these  things  could  not  defend  me  against  their  im- 
portunities. Therefore,  to  avoid  obstinacie,  and  gratifie  my 
friends,  at  length  I  yeelded,  and  permitted  the  quantitie  of 
meat  to  be  increased,  yet  but  two  ounces  onely.  For  whereas 
before  the  measure  of  my  whole  dayes  meat,  viz.  of  my 

10  bread,  and  egges,  and  flesh,  and  broth,  was  twelve  ounces 
exactly  weighed;  I  increased  it  to  the  quantitie  of  two  ounces 
more;  and  the  measure  of  my  drink,  which  before  was 
foureteen  ounces,  I  made  now  sixteen. 

This  addition  after  ten  dayes  wrought  so  much  upon  me, 

15  that  of  a  cheerfull  and  merrie  man  I  became  melancholic  and 
cholerick;  so  that  all  things  were  troublesome  to  me:  neither 
did  I  know  well,  what  I  did  or  said.  On  the  twelfth  day,  a 
pain  of  the  side  took  me,  which  held  me  two  and  twentie 
houres.  Upon  the  neck  of  it  came  a  terrible  fever,  which 

20  continued  thirtie  five  dayes  and  nights;  although  after  the 
fifteenth  day  it  grew  lesse  and  lesse.  Besides  all  this,  I  could 
not  sleep,,  no  not  a  quarter  of  an  houre :  whereupon  all  gave 
me  for  dead. 

Nevertheless,  I  by  the  grace  of  God  cured  my  self,  onely 

25  with  returning  to  my  former  course  of  Diet,  although  I  was 
now  seventie  eight  yeares  old,  and  my  bodie  spent  with 
extream  leannesse,  and  the  season  of  the  yeare  was  winter 
and  most  cold  aire.  And  I  am  confident,  that  under  God 
nothing  holp  me,  but  that  exact  rule  which  I  had  so  long 

30  continued.  In  all  which  time  I  felt  no  grief,  save  now  and 
then  a  little  indisposition  for  a  day  or  two. 

For  the  Temperance  of  so  many  yeares  spent  all  ill 
humours,  and  suffered  not  any  new  of  that  kinde  to  arise, 
neither  the  good  humours  to  be  corrupted,  or  contract  any 

35  ill  qualitie,  as  usually  happens  in  old  mens  bodies,  which 
live  without  rule.  For  there  is  no  malignitie  of  old  age  in 
the  humours  of  my  bodie,  which  commonly  kills  men.  And 

*  Fa  piti  pro  quel'  che  si  lascia  sul'  tondo,  che  quel'  che  si  mette  nel  ventre. 


TEMPERANCE  AND  SOBRIETIE          297 

that  new  one,  which  I  contracted  by  breaking  my  diet, 
although  it  was  a  sore  evil,  yet  had  no  power  to  kill  me. 

By  this  it  may  clearely  be  perceived,  how  great  is  the 
power  of  order  and  disorder;  whereof  the  one  kept  me  well 
for  many  yeares;  the  other,  though  it  was  but  a  little  excesse,  5 
in  a  few  dayes  had  so  soon  overthrown  me.  If  the  world 
consist  of  order,  if  our  corporall  life  depend  on  the  harmonic 
of  humours  &  elements,  it  is  no  wonder  that  order  should 
preserve,  and  disorder  destroy.  Order  makes  arts  easie,  and 
armies  victorious,  and  retains  and  confirms  kingdomes,  10 
cities,  and  families  in  peace.  Whence  I  conclude.  That  an 
orderly  life  is  the  most  sure  way  &  ground  of  health  and 
long  dayes,  and  the  true  and  onely  medicine  of  many  diseases. 

Neither  can  any  man  denie  this,  who  will  narrowly  con- 
sider it.   Hence  it  comes,  that  a  Physician,  when  he  cometh  15 
to  visit  his  patient,  prescribes  this  Physick  first,  That  he 
use  a  moderate  diet:  and  when  he  hath  cured  him,  commends 
this  also  to  him,  if  he  will  live  in  health.   Neither  is  it  to  be 
doubted,  but  that  he  shall  ever  after  live  free  from  diseases, 
if  he  will  keep  such  a  course  of  life;  because  this  will  cut  off  20 
all  causes  of  diseases,  so  that  he  shall  need  neither  Physick 
nor  Physician :  yea,  if  he  will  give  his  minde  to  those  things 
which  he  should,  he  will  prove  himself  a  Physician,  and  that 
a  very  compleat  one:  For  indeed  no  man  can  be  a  perfect 
Physician  to  another,  but  to  himself  onely.    The  reason  25 
whereof  is  this,  Every  one  by  long  experience  may  know  the 
qualities  of  his  own  nature,  and  what  hidden  properties  it 
hath,  what  meat  and  drink  agrees  best  with  it:  which  things 
in  others  cannot  be  known  without  such  observation,  as  is 
not  easily  to  be  made  upon  others;  especially  since  there  is  a  30 
greater  diversitie  of  tempers,  then  of  faces.    Who  would 
beleeve  that  old  wine  should  hurt  my  stomack,  and  new 
should  help  it;  or  that  cinnamon  should  heat  me  more  then 
pepper  ?  What  Physician  could  have  discovered  these  hidden 
qualities  to  me,  if  I  had  not  found  them  out  by  long  ex-  35 
perience?    Wherefore  one  to  another  cannot  be  a  perfect 
Physician.   Whereupon  I  conclude,  since  none  can  have  a 

20  life  j  34* :  life  :  34 


298  A  TREATISE  OF 

better  Physician  then  himself,  nor  better  Physick  then  a 

Temperate  Life,  Temperance  by  all  means  is  to  be  embraced. 

Neverthelesse,  I  denie  not  but  that  Physicians  are  neces- 

sarie,  and  greatly  to  be  esteemed  for  the  knowing  &  curing 

5  of  diseases,  into  which  they  often  fall,  who  live  disorderly: 

For  if  a  friend  who  visits  thee  in  thy  sicknesse,  and  onely 

comforts  and  condoles,  doth  perform  an  acceptable  thing 

to  thee;  how  much  more  dearely  should  a  Physician  be 

esteemed,  who  not  onely  as  a  friend  doth  visit  thee,  but  help 

10  thee ! 

But  that  a  man  may  preserve  himself  in  health,  I  advise, 
that  in  stead  of  a  Physician  a  regular  life  is  to  be  embraced, 
which,  as  is  manifest  by  experience,  is  a  naturall  Physick 
most  agreeable  to  us,  and  also  doth  preserve  even  ill  tempers 

15  in  good  health,  and  procure  that  they  prolong  their  life  even 
to  a  hundred  yeares  and  more,  and  that  at  length  they  shut 
up  their  dayes  like  a  Lamp,  onely  by  a  pure  consumption 
of  the  radical!  moisture,  without  grief  or  perturbation  of 
humours.  Many  have  thought  that  this  could  be  done  by 

20  Aurum  potabile,  or  the  Philosophers  stone,  sought  of  many, 
and  found  of  few.  But  surely  there  is  no  such  matter,  if 
Temperance  be  wanting. 

But  sensuall  men  (as  most  are)  desiring  to  satisfie  their 
Appetite,  and  pamper  their  belly,  although  they  see  them- 

25  selves  ill  handled  by  their  intemperance,  yet  shunne  a  sober 
life:  because  they  say,  It  is  better  to  please  the  Appetite 
(though  they  live  ten  yeares  lesse  then  otherwise  they  should 
do)  then  alwayes  to  live  under  bit  and  bridle.  But  they  con- 
sider not,  of  how  great  moment  ten  yeares  are  in  mature  age, 

30  wherein  wisdome  and  all  kinde  of  vertues  is  most  vigorous; 
which,  but  in  that  age,  can  hardly  be  perfected.  And  that 
I  may  say  nothing  of  other  things,  are  not  almost  all  the 
learned  books  that  we  have,  written  by  their  Authors  in  that 
age,  and  those  ten  yeares,  which  they  set  at  naught  in  regard 

35  of  their  belly? 

Besides,  these  Belly-gods  say,  that  an  orderly  life  is  so 
hard  a  thing  that  it  cannot  be  kept.  To  this  I  answer,  that 
Galen  kept  it,  and  held  it  for  the  best  Physick:  so  did  Plato 
also,  and  Isocrates,  and  Tullie,  and  many  others  of  the 


TEMPERANCE   AND  SOBRIETIE          299 

Ancients;  and  in  our  age,  Paul  the  third,  and  Cardinal  Bembo, 
who  therefore  lived  so  long;  and  among  our  Dukes,  Landus, 
and  DonatuS)  and  many  others  of  inferiour  condition,  not 
onely  in  the  citie,  but  also  in  villages  and  hamlets. 

Wherefore  since  many  have  observed  a  regular  life,  both  5 
of  old  times  and  later  yeares,  it  is  no  such  thing  which  may 
not  be  performed;  especially  since  in  observing  it,  there 
needs  not  many  and  curious  things,  but  onely  that  a  man 
should  begin  and  by  little  and  little  accustome  himself 
unto  it.  10 

Neither  doth  it  hinder,  that  Plato  sayes,  That  they  who 
are  employed  in  the  common  wealth,  cannot  live  regularly, 
because  they  must  often  endure  heats,  and  colds,  and  windes, 
and  showers,  and  divers  labours,  which  suit  not  with  an 
orderly  life:  For  I  answer,  That  those  inconveniences  are  of  15 
no  great  moment  (as  I  shewed  before)  if  a  man  be  temperate 
in  meat  and  drink;  which  is  both  easie  for  common-weals- 
men,  and  very  convenient,  both  that  they  may  preserve  them- 
selves from  diseases,  which  hinder  publick  employment; 
as  also  that  their  minde,  in  all  things  wherein  they  deal,  may  20 
be  more  lively  and  vigorous. 

But  some  may  say,  He  which  lives  a  regular  life,  eating 
alwayes  light  meats,  and  in  a  little  quantitie,  what  diet  shall 
he  use  in  diseases,  which  being  in  health  he  hath  anticipated  ? 
I  answer  first;  Nature,  which  endeavours  to  preserve  a  man  25 
as  much  as  she  can,  teacheth  us  how  to  govern  our  selves  in 
sicknesse:  For  suddenly  it  takes  away  our  appetite,  so  that 
we  can  eat  but  a  very  little,  wherewith  she  is  very  well  con- 
tented :  So  that  a  sick  man,  whether  he  hath  lived  heretofore 
orderly  or  disorderly,  when  he  is  sick,  ought  not  to  eat,  but  30 
such  meats  as  are  agreeable  to  his  disease,  and  that  in  much 
smaller  quantitie  then  when  he  was  well.    For  if  he  should 
keep  his  former  proportion,  Nature,  which  is  alreadie  bur- 
dened with  a  disease,  would  be  wholly  oppressed.   Secondly, 
I  answer  better,  That  he  which  lives  a  temperate  life,  cannot  35 
fall  into  diseases,  and  but  very  seldome  into  indispositions; 

i  Ancients  Ed  (plural,  as  in  the  original  Italian  and  in  Lessius) :  Ancient  34  2 

Landus  Ed  (as  in  original  and  in  Lessius) :  Laudus  34  See  note  1 1  That  they  36  : 
that  they  34  3^ 


3oo  A  TREATISE  OF 

because  Temperance  takes  away  the  cause  of  diseases :  and 

the  cause  being  taken  away,  there  is  no  place  for  the  effect. 

Wherefore  since  an  orderly  life  is  so  profitable,  so  vertuous, 

so  decent,  and  so  holy,  it  is  worthy  by  all  means  to  be  em- 

5  braced;  especially  since  it  is  easie  and  most  agreeable  to  the 

nature  of  Man.  No  man  that  followes  it,  is  bound  to  eat  and 

drink  so  little  as  I :  No  man  is  forbidden  to  eat  fruit  or  fish, 

which  I  eat  not:  For  I  eat  little,  because  a  little  sufficeth  my 

weak  stomack:  and  I  abstain  from  fruit,  and  fish,  and  the  like, 

10  because  they  hurt  me.  But  they  who  finde  benefit  in  these 
meats,  may,  yea  ought  to  use  them :  yet  all  must  take  heed, 
lest  they  take  a  greater  quantitie  of  any  meat  or  drink  (though 
most  agreeable  to  them)  then  their  stomack  can  easily  digest: 
So  that  he  which  is  offended  with  no  kinde  of  meat  and 

15  drink,  hath  the  quantitie,  and  not  the  qualitie  for  his  rule, 
which  is  very  easie  to  be  observed. 

Let  no  man  here  object  unto  me,  That  there  are  many, 
who,  though  they  live  disorderly,  yet  continue  in  health  to 
their  lives  end:  Because  since  this  is  at  the  best  but  uncertain, 

20  dangerous,  and  very  rare,  the  presuming  upon  it  ought  not 
to  leade  us  to  a  disorderly  life. 

It  is  not  the  part  of  a  wise  man,  to  expose  himself  to  so 
many  dangers  of  diseases  and  death,  onely  upon  a  hope  of 
an  happie  issue,  which  yet  befalls  verie  few.  An  old  man 

25  of  an  ill  constitution,  but  living  orderly,  is  more  sure  of  life, 
then  the  most  strong  young  man  who  lives  disorderly. 

But  some,  too  much  given  to  Appetite,  object,  That  a 
long  life  is  no  such  desirable  thing,  because  that  after  one 
is  once  sixtie  five  yeares  old,  all  the  time  we  live  after,  is  rather 

30  death  then  life.  But  these  erre  greatly,  as  I  will  shew  by  my 
self,  recounting  the  delights  and  pleasures  in  this  age  of 
eighty  three,  which  now  I  take,  and  which  are  such,  as  that 
men  generally  account  me  happie. 

I  am  continually  in  health,  and  I  am  so  nimble,  that  I  can 

35  easily  get  on  horseback  without  the  advantage  of  the  ground, 
and  sometimes  I  go  up  high  stairs  and  hills  on  foot.  Then, 
I  am  ever  cheerful!,  merrie,  and  well-contented,  free  from  all 

i  cause  Ed  (singular,  as  in  original  and  in  Lessius :  cf.  cause  in  next  line) :  causes  34 
4  means]  perhaps  a  misprint  for  men   See  note  1 1  must  take]  must  needs  take  78 


TEMPERANCE  AND  SOBRIETIE          301 

troubles  and  troublesome  thoughts;  in  whose  place,  joy 
and  peace  have  taken  up  their  standing  in  my  heart.  I  am 
not  wearie  of  life,  which  I  passe  with  great  delight.  I  con- 
ferre  often  with  worthie  men,  excelling  in  wit,  learning, 
behaviour,  and  other  vertues.  When  I  cannot  have  their  5 
companie,  I  give  my  self  to  the  reading  of  some  learned 
book,  and  afterwards  to  writing;  making  it  my  aim  in  all 
things,  how  I  may  help  others  to  the  furthest  of  my  power. 

All  these  things  I  do  at  my  ease,  and  at  fit  seasons,  and  in 
mine  own  houses;  which,  besides  that  they  are  in  the  fairest  10 
place  of  this  learned  Citie  of  Padua,  are  verie  beautifull  and 
convenient  above  most  in  this  age,  being  so  built  by  me 
according  to  the  rules  of  Architecture,  that  they  are  cool  in 
summer,  and  warm  in  winter. 

I  enjoy  also  my  gardens,  and  those  divers,  parted  with  15 
rills  of  running  water,  which  truely  is  very  delightfull.  Some 
times  of  the  yeare  I  enjoy  the  pleasure  of  the  Euganean  hills, 
where  also  I  have  fountains  and  gardens,  and  a  very  con- 
venient house.  At  other  times,  I  repair  to  a  village  of  mine, 
seated  in  the  valley;  which  is  therefore  very  pleasant,  because  20 
many  wayes  thither  are  so  ordered,  that  they  all  meet  and 
end  in  a  fair  plot  of  ground;  in  the  midst  whereof  is  a  Church 
suitable  to  the  condition  of  the  place.   This  place  is  washed 
with  the  river  Brenta ;  on  both  sides  whereof  are  great  and 
fruitfull  fields,  well  manured  and  adorned  with  many  habita-  25 
tions.    In  former  time  it  was  not  so,  because  the  place  was 
moorish  and  unhealthy,  fitter  for  beasts  then  men.     But 
I  drained  the  ground,  and  made  the  aire  good :  Whereupon 
men  flockt  thither,  and  built  houses  with  happy  successe. 
By  this  means  the  place  is  come  to  that  perfection  we  now  30 
see  it  is :  So  that  I  can  truly  say,  That  I  have  both  given  God 
a  Temple,  and  men  to  worship  him  in  it:  The  memorie 
whereof  is  exceeding  delightfull  to  me. 

Sometimes  I  ride  to  some  of  the  neighbour-cities,  that 
I  may  enjoy  the  sight  &  communication  of  my  friends,  as  35 
also  of  excellent  Artificers  in  Architecture,  painting,  stone- 
cutting,  musick,  and  husbandrie,  whereof  in  this  age  there  is 

19  village]  perhaps  a  misprint  for  villa  See  note  24  river]  river  of  Grosart, 

Palmer  3  5  sigh t  Errata  34 :  right  text  of  34 


302  A  TREATISE  OF 

great  plentie.  I  view  their  pieces,  I  compare  them  with  those 
of  Antiquitie;  and  ever  I  learn  somewhat  which  is  worthy  of 
my  knowledge:  I  survey  palaces,  gardens,  and  antiquities, 
publick  fa bricks,  temples,  and  fortifications:  neither  omit  I  any 
5  thing  that  may  either  teach,  or  delight  me.  I  am  much 
pleased  also  in  my  travells,  with  the  beauty  of  situation. 
Neither  is  this  my  pleasure  made  lesse  by  the  decaying 
dulnesse  of  my  senses,  which  are  all  in  their  perfect  vigour, 
but  especially  my  Taste;  so  that  any  simple  fare  is  more 

10  savourie  to  me  now,  then  heretofore,  when  I  was  given  to 
disorder  and  all  the  delights  that  could  be. 

To  change  my  bed,  troubles  me  not;  I  sleep  well  and 
quietly  any  where,  and  my  dreams  are  fair  and  pleasant. 
But  this  chiefly  delights  me,  that  my  advice  hath  taken  effect 

15  in  the  reducing  of  many  rude  and  untoiled  places  in  my 
countrey,  to  cultivation  and  good  husbandrfe.  I  was  one  of 
those  that  was  deputed  for  the  managing  of  that  work,  and 
abode  in  those  fenny  places  two  whole  moneths  in  the  heat 
of  summer  (which  in  Italie  is  very  great)  receiving  not  any 

20  hurt  or  inconvenience  thereby:  So  great  is  the  power  and 
efficacie  of  that  Temperance  which  ever  accompanied  me. 

These  are  the  delights  and  solaces  of  my  old  age,  which 
is  altogether  to  be  preferred  before  others  youth:  Because 
that  by  Temperance  and  the  Grace  of  God  I  feel  not  those 

25  perturbations  of  bodie  and  minde,  wherewith  infinite  both 
young  and  old  are  afflicted. 

Moreover,  by  this  also,  in  what  estate  I  am,  may  be  dis- 
covered, because  at  these  yeares  (viz.  83)  I  have  made  a  most 
pleasant  comedie,  full  of  honest  wit  and  merriment:  which 

30  kinde  of  Poems  useth  to  be  the  childe  of  Youth,  which  it 
most  suits  withall  for  variety  and  pleasantnesse;  as  aTragedie 
with  old  Age,  by  reason  of  the  sad  events  which  it  contains. 
And  if  a  Greek  Poet  of  old  was  praised,  that  at  the  age  of  73 
yeares  he  writ  a  Tragedie ;  why  should  I  be  accounted  lesse 

35  happie,  or  lesse  my  self,  who  being  ten  yeares  older  have 
made  a  Comedie  ? 

Now  lest  there  should  be  any  delight  wanting  to  my  old 

2    Antiquitie j  and   34*:  Antiquitie:  And  34  8   senses,  34*:  senses  j  34 

1 6  cultivation  Errata  34  :  constivation  text  of  34 


TEMPERANCE  AND  SOBRIETIE          303 

age,  1  daily  behold  a  kinde  of  immortalitie  in  the  succession 
of  my  posteritie.  For  when  I  come  home,  I  finde  eleven 
grand-children  of  mine,  all  the  sonnes  of  one  father  and 
mother,  all  in  perfect  health;  all,  as  farre  as  I  can  conjecture, 
very  apt  and  well  given  both  for  learning  and  behaviour.  5 
I  am  delighted  with  their  musick  and  fashion,  and  I  my  self 
also  sing  often ;  because  I  have  now  a  clearer  voice,  then  ever 
I  had  in  my  life. 

By  which  it  is  evident,  That  the  life  which  I  live  at  this 
age,  is  not  a  dead,  dumpish,  and  sowre  life;  but  cheerfull,  10 
lively,  and  pleasant.  Neither,  if  I  had  my  wish,  would  I 
change  age  and  constitution  with  them  who  follow  their 
youthfull  appetites,  although  they  be  of  a  most  strong  temper  : 
Because  such  are  daily  exposed  to  a  thousand  dangers  and 
deaths,  as  daily  experience  sheweth,  and  I  also,  when  I  was  15 
a  young  man,  too  well  found.  I  know  how  inconsiderate 
that  age  is,  and,  though  subject  to  death,  yet  continually 
afraid  of  it:  For  death  to  all  young  men  is  a  terrible  thing, 
as  also  to  those  that  live  in  sinne,  and  follow  their  appetites: 
whereas  I  by  the  experience  of  so  many  yeares  have  learned  20 
to  give  way  to  Reason :  whence  it  seems  to  me,  not  onely  a 
shamefull  thing  to  fear  that  which  cannot  be  avoided;  but 
also  I  hope,  when  I  shall  come  to  that  point,  I  shall  finde  no 
little  comfort  in  the  favour  of  Jesus  Christ.  Yet  I  am  sure, 
that  my  end  is  farre  from  me:  for  I  know  that  (setting  25 
casualties  aside)  I  shall  not  die  but  by  a  pure  resolution: 
because  that  by  the  regularitie  of  my  life  I  have  shut  out 
death  all  other  wayes.  And  that  is  a  fair  and  desirable  death, 
which  Nature  brings  by  way  of  resolution. 

Since  therefore  a  temperate  life  is  so  happie  and  pleasant  30 
a  thing;  what  remains,  but  that  I  should  wish  all  who  have 
the  care  of  themselves,  to  embrace  it  with  open  arms  ? 

Many  things  more  might  be  said  in  commendation  hereof: 
but  lest  in  any  thing  I  forsake  that  Temperance  which  I  have 
found  so  good,  I  here  make  an  end.  35 


BRIEFE    NOTES    ON 
VALDESSO'S    CONSIDERATIONS 

A   Copy  of  a  letter  written  by  MR   GEORGE 
HERBERT  to  his  friend  the  Translator  of  this 

Book. 

MY  deare  and  deserving  Brother,  your  Valdesso  I  now 
returne  with  many  thanks,  and  some  notes,  in  which 
perhaps  you  will  discover  some  care,  which  I  forbare  not 
in  the  midst  of  my  griefes;  First  for  your  sake,  because  I 
5  would  doe  nothing  negligently  that  you  commit  unto  mee; 
Secondly  for  the  Authors  sake,  whom  I  conceive  to  have  been 
a  true  servant  of  God;  and  to  such,  and  all  that  is  theirs, 
I  owe  diligence;  Thirdly  for  the  Churches  sake,  to  whom 
by  Printing  it  I  would  have  you  consecrate  it.  You  owe 

ID  the  Church  a  debt,  and  God  hath  put  this  into  your  hands 
(as  he  sent  the  fish  with  mony  to  S.  Peter •,)  to  discharge  it: 
happily  also  with  this  (as  his  thoughts  are  fruitfull)  intending 
the  honour  of  his  servant  the  Author,  who  being  obscured 
in  his  own  country  he  would  have  to  flourish  in  this  land  of 

15  light,  and  region  of  the  Gospell,  among  his  chosen.  It  is 
true,  there  are  some  things  which  I  like  not  in  him,  as  my 
fragments  will  expresse,  when  you  read  them ;  neverthelesse 
I  wish  you  by  all  meanes  to  publish  it,  for  these  three 
eminent  things  observable  therein:  First,  that  God  in  the 

20  midst  of  Popery  should  open  the  eyes  of  one  to  understand 
and  expresse  so  clearely  and  excellently  the  intent  of  the 
Gospell  in  the  acceptation  of  Christs  righteousnesse  (as  he 

Prom  The  Hundred  and  Ten  Considerations  of  Signior  lohn  Valdesso.  Written 
in  Spanish,  Brought  out  of  Italy  by  Vergerius,  and  first  set  forth  in  Italian  at 
Basil  by  Coelius  Secundus  Curio,  Anno  1550.  And  now  translated  out  of  the 
Italian  Copy  into  English,  with  notes.  Oxford,  Printed  by  Leonard  Lichfield, 
Printer  to  the  Vniversity,  1638.  Anather  edn  entitled  Divine  Considerations. 
Cambridge,  1646.  Herbert's  Letter,  but  not  his  Notes,  is  printed  in  Herbert's 
Remains,  1652,  and  in  Walton's  Lives,  1670  and  1675.  Heading  of  Letter  in  1646: 
Mr.  George  Herbert  to  N.F.  the  Translatour  of  this  Book.  3  forbare]  forbear 

7652  1670  1675  21  clearely,  1638 


VALDESSO'S  CONSIDERATIONS  305 

sheweth  through  all  his  Considerations)  a  thing  strangely 
buried,  and  darkned  by  the  Adversaries,  and  their  great 
stumbling-block.  Secondly,  the  great  honour  and  reverence, 
which  he  every  where  beares  towards  our  deare  Master  and 
Lord,  concluding  every  Consideration  almost  with  his  holy  5 
Name,  and  setting  his  merit  forth  so  piously,  for  which  I  doe 
so  love  him,  that  were  there  nothing  else,  I  would  Print  it, 
that  with  it  the  honour  of  my  Lord  might  be  published. 
Thirdly,  the  many  pious  rules  of  ordering  our  life,  about 
mortification,  and  observation  of  Gods  Kingdome  within  us,  10 
and  the  working  thereof,  of  which  he  was  a  very  diligent 
observer.  These  three  things  are  very  eminent  in  the  Author, 
and  overweigh  the  defects  (as  I  conceive)  towards  the  pub- 
lishing thereof,  &c. 

Bemmorton  Sept.  29.  15 

3  Secondly,  1646  :  Secondly  16 38  4  deare]  great  1652  1 5  Bemmorton  Sept. 
29.]  From  his  Parsonage  of  Bemmorton  near  Salisbury.  Sept.  29,  1632.  1646  : 
so,  except  for  spelling  Bemerton,  2670  1675 :  From  Bemmerton  near  Salisbury, 
Septemb.  29.  1632.  16521  Bemerton,  Sep.  29,  1632  PecJtard  (who  possessed  the 
original  letter:  see  note) 


BRIEFE  NOTES 

relating  to  the  dvbwus  and  offensive  places  in  the 
following  CONSIDERATIONS. 

To  the  3  CONSID. 

5  In  what  the  Sonnes  of  God  differ  from  the  Sonnes  of  Adam. 
Upon  these  words : 

'These  selfe  same  sonnes  of  God  as  they  goe  approaching  to  God,  they 
goe  becomming  like  unto  them  of  Samaria^  that  said  unto  the  woman, 
Not  for  thy  speech :  they  also  saying  unto  holy  Scripture,  Not  for  thy 
10  speech :  Other  law,  and  other  Doctrine  haue  we,  that  maintaines  and 
conserves  us  in  holinesse,  &  justice.  This  is  the  Spirit  of  God  which 
abides  in  us,  which  rules,  and  governes  us  in  such  manner,  that  no 
need  haue  we  of  other  regiment,  nor  of  other  government,  so  long  as 
we  shall  not  sever  ourselves  from  our  heavenly  Father.' 

15  These  words  about  the  H.  Scripture  suite  with  what  he 
writes  elsewhere,  especially  Consid.  32.  But  I  like  none 
of  it,  for  it  slights  the  Scripture  too  much :  holy  Scriptures 
have  not  only  an  Elementary  use,  but  a  use  of  perfection, 
and  are  able  to  make  the  man  of  God  perfect,  2  Tim.  3.  And 

20  David  (though  David]  studied  all  the  day  long  in  it:  And 
loshua  was  to  meditate  therein  Day  and  Night.  losh.  the  i. 
Upon  these  words: 

'The  sonnes  of  God  will  make  use  of  the  Physitians,  &  of  the 

physick  to  conserue  the  health  of  the  body,  as  they  also  make  use  of  the 

25  Scripture  to  conserve  the  health  of  their  mindes :  but  they  doe  it 

without  putting  confidence  either  in  this,  or  in  that ;  for  all  their  trust 

stands  put  in  God.' 

All  the  Saints  of  God  may  be  said  in  some  sence  to  have 
put  confidence  in   Scripture,   but  not  as  a  naked  Word 

6  Upon  these  words]  Here  and  throughout  in  this  edition  the  passages  of  P aides  so 
specially  commented  on  by  Herbert  are  cited  in  full:  in  1638  incomplete  sentences  are 
cited,  which  do  not  explain  themselves  'without  reference  to  the  book.  The  Notes  are 
printed  together  at  the  beginning  of  the  edition  of  1638 :  in  1646  they  are  printed 
marginally  against  the  appropriate  passage  in  the  text  of  the  book.  15-21  1646 

omits  this  note  19  2  Tim.  3.  Ed:  i  Tim.  4.  1638  2Z  these  Ed:  those 

1638  28-307.  4  1646  omits  this  note 


VALDESSO'S  CONSIDERATIONS  307 

severed  from  God,  but  as  the  Word  of  God:  And  in  so  doing 
they  doe  not  sever  their  trust  from  God.  But  by  trusting  in 
the  word  of  God  they  trust  in  God.  Hee  that  trusts  in  the 
Kings  word  for  any  thing  trusts  in  the  King, 

To  the  5  CONSID.  5 

The  difficulty  that  is  to  enter  into  the  kingdome  of  God;  how  it  is 
to  be  entred,  and  in  what  it  consists. 

Vpon  these  words: 

'From  whence  I  consider  the  perversity  of  man,  and  I  also  consider 
the  goodnesse  of  God,  in  as  much  as  he  doth  help,  and  favour  them,  I0 
who  when  they  can  doe  no  otherwise,  remit  themselves  to  his  divine 
will;  and  for  the  rest  he  regards  not  how  pious,  or  how  impious  we  be, 
but  only  hath  re-.pect  to  this  that  he  hath  promised  his  help  to  them, 
that  shall  remit  themselves  to  him,  and  that  it  belongs  to  him  to 
maintain  his  promise.'  X5 

This  place  together  with  many  other,  as  namely  Consid. 
71.  upon  Our  Father ;  and  Consid.  94.  upon  these  words: 
God  doth  not  hold  them  for  good,  or  for  evi//,for  that  they  observe 
or  not  observe  the  Decorum  of  Christian  piety;  but  for  the  fidelity, 
or  infidelity,  ^vith  which  they  persevere,  or  sever  themselves  from  20 
the  Gospell  and  from  Christ,  though  it  were  the  Authors 
opinion,  yet  the  truth  of  it  would  be  examined.  See  the  note 
upon  Consid.  36. 

To  the  6  CONSID. 
Two  depravations  of  Man,  the  one  Naturall,  the  other  Acquisite.  25 

'The  Depravation  acquisite  with  the  inflammation  of  the  Naturall, 
I  understand,  that  as  it  was  got  by  habit,  so  it  may  be  lost  by  habit:  and 
to  this  serue,  as  I  understand,  the  Laws,  and  Precepts,  which  humane 
wisdome  hath  found  out;  in  such  manner,  that  a  man  may  of  himselfe 
free  him  selfe  from  the  acquisite  depravation,  and  from  the  inflamma-  30 
tion  of  the  Naturall,  as  wee  read,  that  many  did  free  themselues;  but 
he  shall  never  be  able  to  free  himselfe  by  himself  from  the  naturall 
depravation.  For  from  this,  as  I  haue  said,  The  grace  of  our  Lord 
lesus  Christ  doth  free  us.' 

2  there  trust  1638 

Consid.  5.  16-23  1646  om*fs  Mis  note  19-21  the  Decorum  .  .  .  CJtrist 

(completion  of  Valdesso's  sentence  supplied  by  Ed:  1638  has  'not  observe  &c.') 


3o8  BRIEFE  NOTES  ON 

The  Doctrine  of  the  last  passage  must  be  warily  under- 
stood. First,  that  it  is  not  to  be  understood  of  actuall  sinnes, 
but  habitual!,  for  I  can  no  more  free  my  selfe  from  actuall 
sinnes  after  Baptisme,  then  I  could  of  Originall  before,  and 
5  without  Baptisme.  The  exemption  from  both,  is  by  the 
Grace  of  God.  Secondly,  among  Habits,  some  oppose 
Theological!  vertues,  as  Vncharitablenesse  opposes  Charity; 
Infidelity,  Faith;  Distrust,  Hope:  Of  these  none  can  free 
themselves  of  themselves,  but  only  by  the  Grace  of  God  : 

10  Other  Habits  oppose  moral!  vertues,  as  Prodigality  opposes 
Moderation;  and  Pusillanimity,  Magnanimity:  Of  these 
the  heathen  freed  themselves,  only  by  the  generall  Provi- 
dence of  God,  as  Socrates  and  Aristides,  &c.  Where  he  sayes 
the  Inflammation  of  the  natural^  he  sayes  aptly,  so  it  be  under- 

J5  stood  with  the  former  distinction,  for  Fomes  is  not  taken 
away,  but  Accenslo  Fomitis\  the  natural!  concupiscence  is  not 
quite  extinguished,  but  the  heate  of  it  asswaged. 

To  the  10  CONSID. 

In  what  regard  the  estate  of  the  Christian  persony  that  belieues 
20  with  difficulty,  is  better,  then  of  that  Person  which  belieues  with 
ease. 

4When  a  person  equally  giues  credit  to  all  things  that  are  said  unto 
him,  he  is  without  the  spirit  of  God,  he  belieues  by  relation,  humane 
perswasion,  and  by  opinion,  and  not  by  revelation,  nor  inspiration.  And 
25  it  being  true,  that  the  blessednesse  of  a  Christian  man  doth  not  consist 
in  believing,  but  in  believing  by  revelation,  and  not  by  relation,  it  is 
concluded,  that  it  is  not  Christian  faith  that  which  is  by  relation,  but 
onely  that  which  is  by  revelation  is  the  Christian.' 

He  often  useth  this  manner  of  speech  Beleeving  by  Revela- 
30  tion>  not  by  relation,  whereby  I  understand  he  meaneth  only 
the  effectuall  operation  or  illumination  of  the  holy  spirit, 
testifying,  and  applying  the  revealed  truth  of  the  Gospel!; 
and  not  any  private  Enthusiasmes,  or  Revelations:  As  if  he 
should  say:  A  generall  apprehension,  or  assent  to  the 

Consid.  6.  1-17  1646  omits  this  note  17  quite]  om.  Palmer 

1 8  To  the  u  CONSID.  1638  (by  mistake  for  10.-  corrected  in  1646)  30  not 

by  relation]  om.  1646          meaneth,  Only  1638  34$ay;aj<5jS 


VALDESSO'S  CONSIDERATIONS  309 

promises  of  the  Gospell  by  heare-say,  or  relation  from  others, 
is  not  that  which  filleth  the  heart  with  joy  and  peace  in 
believing;  but  the  spirits  bearing  witnesse  with  our  spirit, 
revealing  and  applying  the  generall  promises  to  every  one 
in  particular  with  such  syncerity  and  efficacy,  that  it  makes  5 
him  godly,  righteous,  and  sober  all  his  life  long;  this  I  call 
beleeving  by  Revelation^  and  not  by  Relation. 

To  the  32  CONSID. 

In  what  consisteth  the  abuse,  and  in  what  consisteth  the  use  of 
Images,  and  of  Holy  Scriptures.  I0 

'The  unlearned  man,  that  hath  the  spirit,  serveth  himselfe  of 
Images  as  of  an  Alphabet  of  Christian  Pietiej  forasmuch  as  hee  so  much 
serves  himselfe  of  the  Picture  of  Christ  Crucified,  as  much  as  serves 
to  imprint  in  his  mind  that  which  Christ  suffered.  ...  In  like  manner 
a  learned  man,  that  hath  the  spirit,  serveth  himselfe  of  holy  Scriptures,  15 
as  of  an  Alphabet  of  Christian  pietie,  .  .  .  untill  such  time,  as  it  pene- 
trate into  his  minde.' 

I   much   mislike   the   Comparison   of  Images,   and   H. 
Scripture,  as  if  they  were  both  but  Alphabets  and  after  a  time 
to  be  left.   The  H.  Scriptures  (as  I  wrote  before)  have  not  20 
only  an  Elementary  use,  but  a  use  of  perfection,  neither  can 
they  ever  be  exhausted,  (as  Pictures  may  be  by  a  plenarie 
circumspection)  but  still  even  to  the  most  learned  and  perfect 
in  them,  there  is  somewhat  to  be  learned  more:  Therefore 
David  desireth  God  in  the  119  Psalme,  to  open  his  eyes  that  25 
he  might  see  the  wondrous  things  of  his  Lawes,  and  that  he 
would  make  them  his  study.  Although  by  other  words  of  the 
same  Psalme  it  is  evident,  that  he  was  not  meanly  conversant 
in  them.   Indeed  he  that  shall  so  attend  to  the  bark  of  the 
letter,  as  to  neglect  the  Consideration  of  Gods  Worke  in  his  3° 
heart  through  the  Word,  doth  amisse;  both  are  to  be  done, 
the  Scriptures  still  used,  and  Gods  worke  within  us  still 

3  with  1646 :  which  1638 

Consid.  32.  1 8  Images  1646  :  the  Images  1638  20  Scriptures  .  .  .  before] 

some  copies  of  1638  misprint  Scripture  .  .  .  befores       (as  I  wrote  before)]  om.  1646 
(which  omits  Herbert's  first  note)  26  Lawes]  law  1646  (cf.  Psalm  cxix.  18) 

29  bark]  back  Pickering    See  note  31  done,  1646:  done  1638          32  Scrip- 

ture 1646 


3io  BRIEFE  NOTES  ON 

observed,  who  workes  by  his  Word,  and  ever  in  the  reading 
of  it.  As  for  the  Text,  They  shall  be  all  taught  of  God,  it  being 
Scripture  cannot  be  spoken  to  the  disparagement  of  Scrip- 
ture; but  the  meaning  is  this,  That  God  in  the  dayes  of  the 
5  Gospell  will  not  give  an  outward  Law  of  Ceremonies  as  of 
old,  but  such  a  one  as  shall  still  have  the  assistance  of  the  holy 
spirit  applying  it  to  our  hearts,  and  ever  outrunning  the 
Teacher,  as  it  did  when  Peter  taught  Cornelius:  there  the  case 
is  plaine,  Cornelius  had  revelation,  yet  Peter  was  to  be  sent 

10  for,  and  those  that  have  inspirations  must  still  use  Peter ',  Gods 
Word :  if  we  make  another  sence  of  that  Text,  wee  shall  over- 
throw all  means,  save  catechizing,  and  set  up  Enthusiasmes. 
(Doctrines,  these  ever  teach  more  and  more. 
In  the  Scripture  arel  Promise -j,  these  ever  comfort  more  and 

l$  [more.  Rom.  15.  4. 

To  the  33  CONSID. 

In  what  manner  through  the  patience,  and  through  the  Consola- 
tion of  the  Scriptures  we  maintain  our  selves  in  Hope. 

'And  the  consolation  of  Scriptures  consisteth  in  this,  that  reading  in 

20  them  the  promises  of  God,  we  doe  anew  confirm,  and  fortify  our 

selves  in  Hope ;  there  betiding  unto  us  that  which  betides  to  one,  to 

whom  a  Lord  promiseth  by  his  Letters  a  thousand  Duckets  of  In-comes, 

who  maintains  himselfe  in  the  Hope  to  haue  that  revenew  through 

patience,  .  .  .  comforting  himselfe  with  the  Letter  of  the  Lord,  in 

25  which  reading  the  promise,  he  doth  anew  comfort  himselfe  in  hope.' 

The  Doctrine  of  this  Consideration  cleareth  that  of  the 
precedent.  For  as  the  servant  leaves  not  the  letter  when  he 
hath  read  it,  but  keepes  it  by  him,  and  reads  it  againe  and 
againe,  and  the  more  the  promise  is  delayed,  the  more  he 

30  reads  it,  and  fortifies  himselfe  with  it;  so  are  wee  to  doe 
with  the  Scriptures  and  this  is  the  use  of  the  promises 
of  the  Scriptures.  But  the  use  of  the  Doctrinall  part  is  more, 
in  regard  it  presents  us  not  with  the  same  thing  only  when 
it  is  read  as  the  promises  doe,  but  enlightens  us  with  new 

35  Considerations  the  more  we  read  it. 

2  the  Text]  that  Text  1646  6  a]  an  1646  1 1  that  Text]  the  Text  1646 

14  Scriptures  1646 
Consid.  33.  27  precedent]  former  1646 


VALDESSO'S  CONSIDERATIONS  311 

Much  more  might  be  said,  but  this  sufficeth,  he  himselfe 
allowes  it  for  a  holy  conversation  and  refreshment. 

To  the  36  CONSID. 

In  what  the  Christian  Liberty  doth  consist^  how  it  is  knowne^ 
and  how  it  is  exercised.  5 

On  these  words : 

'They  who  by  the  holy  spirit  feele  the  Christian  liberty  .  .  .  know, 
that  Christian  liberty  consisteth  in  this,  that  a  Christian  shall  not  bee 
chastized  for  his  evill  living^  nor  shall  not  be  rewarded  for  his  well  living ; 
knowing,  that  chastizement  is  for  the  unbelievers,  and  the  reward  for  10 
the  faithfull.  .  .  .  They  doe  well  exercise  the  Christian  liberty  :  For 
being  governed  by  the  holy  spirit,  on  one  side  they  finde,  and  know 
themselves  to  bee  free,  and  exempted  from  the  law,  in  so  much  that  it 
seemes  to  them,  that  they  may  say  with  S.  Paul,  All  things  are  lawfull 
unto  me :  Neither  fearing  to  be  chastized  for  transgression,  nor  hoping  15 
to  bee  rewarded  for  observation  ;  in  which  they  feele,  and  know  the 
Christian  liberty.  And  on  the  other  side  they  finde,  and  know  them- 
selves obliged  to  be  like  unto  Christ  in  their  life,  and  manners,  and 
therefore  they  say  with  S.  Pau/y  All  things  are  not  expedient.'' 

All  the  discourse  from  this  line  till  the  end  of  this  Chapter  *° 
may  seeme  strange,  but  it  is  sutable  to  what  the  Author 
holds  elsewhere,   for  he  maintaines   that  it  is  Faith  and 
Infidelity  that  shall  judge  us  now  since  the  Gospel),  and  that 
no  other  sin  or  vertue  hath  any  thing  to  doe  with  us;  if  we 
believe,  no  sinne  shall  hurt  us;  if  we  believe  not,  no  vertue  25 
shall  helpe  us.    Therefore  he  saith  here,  we  shall  not  be 
punished  (which  word  I  like  here  better  then  chastizement, 
because  even  the  godly  are  chastized  but  not  punished)  for 
evill  doing  nor  rewarded  for  weldoing  or  living,  for  all  the 
point  lies  in  believing  or  not  believing.  And  with  this  expo-  3° 
sition  the  Chapter  is  cleare  enough,  but  the  truth  of  the 

2  refreshment.]  refreshment,  in  the  32  Consideration,  and  amongst  all  divine 
and  spirituall  exercises  and  duties,  he  nameth  the  reading  and  meditation  of  holy 
Scriptures  for  the  first  and  principall,  as  Consid.  47,  and  others  ;  so  that  it  is  plain 
the  Authour  had  a  very  reverend  esteem  of  the  holy  Scripture,  especially  con- 
sidering the  time  and  place  where  he  lived.  1646 

Consid.  36.  20  line  till]  place  to  1646  (the  line  or  place  refers  to  1. 16  in  the  above 
citation  from  Valdesso)  26  here,  1646  :  here  1638  27-8  1646  omits  the 

bracketed  clauses 


3i2  BRIEFE  NOTES  ON 

Doctrine  would  be  examined,  however  it  may  passe  for  his 
opinion :  in  the  Church  of  God  there  is  one  fundamental!, 
but  else  variety. 

To  the  46  CONSID. 

5  That  they,  who  walke  through  the  Christian  path  without  the 
inward  light  of  the  holy  Spirit,  are  like  unto  them,  that  walke 
in  the  night  without  the  light  of  the  Sunne. 

On  these  words: 

*  And  if  any  person  shall  demand  me,  saying,  How  shall  I  doe  to 

10  firme  my  selfe  in  this  journey?   I  will  answer  him,  Exercise  not  thy 

selfe  in  any  thing  pretending  testification  thereby  nor  Religion  of  any 

sort,  nor  of  any  quality;  and  pray  God  affectionately,  that  hee  would 

send  thee  his  Spirit,  which  may  be  unto  thee  as  a  Sunne  in  this  journey.' 

He  meaneth  (I  suppose)  that  a  man  presume  not  to  merit, 

i5  that  is,  to  oblige  God,  or  justify  himselfe  before  God,  by  any 

acts  or  exercises  of  Religion ;  but  that  he  ought  to  pray  God 

affectionately  and  fervently  to  send  him  the  light  of  his  spirit, 

which  may  be  unto  him  as  the  sunne  to  a  Travellour  in  his 

journey,  hee  in  the  meane  while  applying  himselfe  to  the 

20  duties  of  true  Piety,  and  syncere   Religion,   such  as  are 

Prayer,  Fasting,  Almes-deedes,  &c.  after  the  example  of 

devout  Cornelius. 

To  the  49  CONSID. 

Whence  it  -proceeds,  that  humane  wisdome  will  not  attribute  all 
25  things  to  God:  And  in  what  manner  they  ought  to  bee  attributed 
to  him. 

On  these  words: 

'And  albeit  they  haue  their  imperfections  by  Gods  will,  their  desire 

2  opinion:  Ed\  opinion,  16 38  3  1646  adds  The  Authors  good  meaning 

in  this,  will  better  appear  by  his  98  Consideration  of  faith  and  good  works. 

Consid.  37.  Here  in  1638  follows  a  note  (omitted  in  this  edition),  and  in  the  margin 
is  printed  *  This  note  is  the  French  Translators.' 

Consid.  46.  20  the  unquestioned  duties  1646  22  1646  adds:  Or  thus} 

There  are  two  sorts  of  acts  in  religion  ;  acts  of  humiliation,  and  acts  of  confidence 
and  joy  ;  the  person  here  described  to  be  in  the  dark,  ought  to  use  the  first,  and  to 
forbear  the  second  j  Of  the  first  sort  are  repentance,  prayers,  fasting,  almes,  morti- 
fications, &c.  j  of  the  second,  receiving  of  the  Communion,  prayses,  Psalmes,  &c. 
These  in  diverse  cases  ought,  and  were  of  old  forborn  for  a  time. 


VALDESSO'S  CONSIDERATIONS  313 

is  to  become  perfect.  And  although  they  hold  the  sufferings  of  their 
neighbour  to  bee  the  will  of  God,  they  hold  likewise  their  motions  to 
help,  and  favour  them  to  be  the  will  of  God  ;  And  knowing  in  their 
own  imperfections,  and  in  the  sufferings  of  their  neighbours  the  will 
of  God,  which  is  with  wrath,  and  knowing  in  their  own  desires  of  5 
perfection,  and  in  their  motions  to  succour  their  neighbours  the  will 
of  God,  which  is  with  mercy,  loving  the  will  which  is  with  mercy,  and 
flying  from  that  which  is  with  wrath,  they  doe  attend  unto  perfection, 
and  doe  attend  to  succour  their  neighbours,  remaining  quiet,  when 
they  doe  not  perceive  any  motion,  understanding  it,  that  God  would  10 
haue  them  to  remain  quiet.' 

In  indifferent  things  there  is  roome  for  motions  and 
expecting  of  them;  but  in  things  good,  as  to  relieve  my 
Neighbour,  God  hath  already  revealed  his  Will  about  it. 
Therefore  wee  ought  to  proceed,  except  there  be  a  restrain-  15 
ing  motion  (as  S.  Paul  had  when  hee  would  have  preached 
in  Asia),  and  I  conceive  that  restraining  motions  are  much 
more  frequent  to  the  godly,  then  inviting  motions;  because 
the  Scripture  invites  enough,  for  it  invites  us  to  all  good, 
according  to  that  singular  place,  Phil.  4.  8.  A  man  is  to  20 
embrace  all  good,  but  because  he  cannot  doe  all,  God  often 
chuseth  which  he  shall  doe,  and  that  by  restraining  him  from 
what  he  would  not  have  him  doe. 

Vpon  these  words: 

'In  God  I  consider  two  wills  .  .  .  one  Mediate,  in  as  much  as  it  25 
workes  by  these,  which  we  call  second  Causes :  And  the  other  Im- 
mediate, in  as  much  as  it  works  by  it  selfe  ...  I  suppose,  that  in  a  mans 
flying  those  things,  which  by  this  Mediate  will  might  doe  him  harme, 
and  in  applying  himselfe  to  those  things,  which  by  the  selfe  same  might 
doe  him  good,  a  mans  freewill  doth  consist;  all  those  things  appertain-  30 
ing  to  good  or  ill  being  exteriour,  &  corporall  to  vertuous,  or  vitious 
living  in  the  outward/ 

He  meanes  a  mans  fre-will  is  only  in  outward,  not  in 
spirituall  things. 

On  these  words:  35 

'Neither  Pharaoh^  nor  ludas,  nor  those  who  are  vessels  of  wrath, 
could  cease  to  be  such.' 

Consid.  49.  12  motions]  notions  1646  16-17  (as  S.  Paul  had)  when 

. .  .  Asia,  1638  1646  17  that  1646  :  the  1638  33-4  1646  omits  this  note 


3H  BRIEFE  NOTES  ON 

This  doctrine  however  true  in  substance,  yet  needeth 
discreet,  and  wary  explaining. 

To  the  58  CONSID. 

Eight  differences  between  them,  who  pretend,  and  -procure  to 
5  mortifie  themselves  with  their  proper  industry^  and  them ^  who  are 
mortified  by  the  holy  Spirit. 

Vpon  the  seventh  difference: 

'The  seaventh  Difference  is,  that  they  who  mortifie  themselves  in  the 
occasions  of  erring  doe  miserably  loose  themselves  :  For  being  deceived 

xo  by  humane  wisdome  they  doe  alwaies  goe  avoiding  the  occasions, 
which  incite  them  to  erre  :  And  they  who  itz  mortified,  in  the  occasions 
of  erring,  that  offer  themselues  unto  them,  are  refined  as  gold  in  the 
fire,  for  being  helped  by  the  holy  spirit  in  the  proper  occasions  they 
are  mortified,  not  avoiding  any  of  them;  and  therefore  they  are  the 

15  same  in  the  occasions,  as  out  of  the  occasions.' 

By  occasions  (I  suppose)  hee  meaneth  the  ordinary,  or 
necessary  duties,  and  occasions  of  our  calling  and  condition 
of  life;  and  not  those  which  are  in  themselves  occasions  of 
sinne;  such  as  are  all  vain  conversations:  For  as  for  these, 
20  pious  persons  ought  alwaies  to  avoid  them :  but  in  those 
other  occasions,  Gods  Spirit  will  mortify  and  try  them  as 
gold  in  the  fire. 

To  the  59  CONSID. 

That  in  the  motions  to  pray  the  Spirit  doth  certifie  a  man^  that 
25  he  shall  obtaine  that  which  he  demands. 

Upon  these  words: 

'The  proper  countersigne,  whereby  they  may  be  able  to  judge 
between  these  motions,  is  the  Inward  certainty,  or  uncertainty  with 
which  they  shall finde  themselves  in  prayer.  Finding  themselves  uncer- 

i  howsoever  it  is  true  1646      yet  needeth]  yet  it  requireth  1646 

Consid.  55.    1646  adds  a  marginal  note  : 

By  renouncing  the  help  of  humane  learning  in  the  studying  to  understand  holy 
Scripture,  he  meaneth  that  we  should  not  use  it  as  the  onely,  or  as  the  principall 
means  ;  because  the  anointing  which  we  have  received,  and  abideth  in  us,  teacheth 
us,  i  John  2.  27. 

Consid.  58.    16-22  1646  omits  this  note 


VALDESSO'S  CONSIDERATIONS  315 

tain  that  they  should  obtain  of  God  that  which  they  demand,  they  shall 
judge,  that  the  motion  is  of  humane  spirit ;  And  finding  themselves 
certain  to  obtain  it,  they  shall  judge  that  the  motion  is  of  the  holy 
spirit.  .  .  .  With  this  assurance  I  see,  that  Christ  prayed,  raising  up 
Lazarus,  and  praying  for  the  conservation  of  his  Disciples.  And  with  5 
doubt fulnesse  I  see  he  prayed  in  the  Garden  ;  and  because  he  felt, 
whence  this  motion  did  arise  in  praying,  he  remitted  himselfe  unto 
the  will  of  God.1 

To  say  our  Saviour  prayed  with  doubtfulnesse,  is  more 
then  I  can  or  dare  say;  But  with  condition,  or  conditionally  10 
he  prayed  as  man,  though  as  God  he  knew  the  event.   Feare 
is  given  to  Christ,  but  not  doubt,  and  upon  good  ground. 

To  the  62  CONSID. 

That  humane  wisdome  hath  no  more  iurisdiction  in  the  judgement 
of  their  workes,  who  are  the  sonnes  of  God,  then  in  the  iudgement  15 
of  the  proper  works  of  God. 

'That  rashnesse  of  men  is  not  lesse,  which  follow  the  iudgement  of 
humane  wisdome,  when  they  sett  themselves  to  iudge  evill  of  Moses 
for  the  Hebrews  whom  he  slew  when  they  worshipped  the  Calfe  ;  and 
when  they  sett  themselves  to  judge  evill  of  Abraham,  because  he  20 
commanded  his  wife  Sarah,  that  she  should  lye,  saying  that  she  was  his 
sister,  and  not  his  wife  :  And  because  S.  Paul  cursed  Ananias  standing 
at  iudgement  in  his  presence.  And  because  hee  excused  his  cursing, 
saying,  he  did  not  know  him.  .  .  .  Humane  wisdome  hath  no  more 
iurisdiction  in  the  iudgement  of  the  works  of  pious  men,  then  in  the  *5 
iudgement  of  the  works  of  God.  .  .  .  Men  should  not  haue  had  more 
reason  to  haue  chastised  Abraham,  if  he  had  killed  his  sonne  Isaac,  then 
to  condemne  God,  because  he  slaies  many  men  by  suddain  death.' 

This  Chapter  is  considerable.  The  intent  of  it,  that  the 
world  pierceth  not  godly  mens  actions  no  more  then  Gods,  is  30 
in  some  sort  true  because  they  are  spiritually  discerned, 
i  Cor.  2.14.  So  likewise  are  the  godly  in  some  sort  exempt 
from  Lawes,  for  Lex  iusto  non  est  postta :  But  when  he  en- 
largeth  he  goes  too  farre.  For  first  concerning  Abraham  and 

Consid.  59.     9-12  1646  omits  this  note 

Consid.  62.  29  considerable,  the  1638  1646  33  Lex  .  .  .  posita]  the  law 

is  not  made  for  a  righteous  man  1646  (substituting  A.V.  for  the  Vulgate  rendering 
of  i  Tim.  i.  9)  33-4  enlargeth  1646:  enJargeth  them  1638 


316  BRIEFE  NOTES  ON 

Sara,  I  ever  tooke  that  for  a  weaknesse  in  the  great  Patriark: 
And  that  the  best  of  Gods  Servants  should  have  weaknesses 
is  no  way  repugnant  to  the  way  of  Gods  Spirit  in  them,  or  to 
the  Scriptures,  or  to  themselves  being  still  men,  though 
5  godly  men.  Nay  they  are  purposely  recorded  in  holy  Writ. 
Wherefore  as  David's  Adultery  cannot  be  excused,  so  need 
not  Abraham's  Equivocation,  nor  Paul's  neither,  when  he 
professed  himselfe  a  Pharisee,  which  strictly  he  was  not, 
though  in  the  point  of  Resurrection  he  agreed  with  them, 

10  and  they  with  him.  The  reviling  also  of  Ananias  seemes, 
by  his  owne  recalling,  an  oversight;  yet  I  remember  the 
Fathers  forbid  us  to  judge  of  the  doubtfull  actions  of  Saints 
in  the  Scriptures;  which  is  a  modest  admonition.  But  it  is 
one  thing  not  to  judge,  another  to  defend  them.  Secondly, 

15  when  he  nseth  the  word  Jurisdiction,  allowing  no  Juris- 
diction over  the  godly,  this  cannot  stand,  and  it  is  ill  Doc- 
trine in  a  common-wealth.  The  godly  are  punishable  as 
others,  when  they  doe  amisse,  and  they  are  to  be  judged 
according  to  the  outward  fact,  unlesse  it  be  evident  to  others, 

20  as  well  as  to  themselves,  that  God  moved  them.  For  other- 
wise any  Malefactor  may  pretend  motions,  which  is  un- 
sufferable  in  a  Common-wealth.  Neither  doe  I  doubt  but  if 
Abraham  had  lived  in  our  Kingdome  under  government, 
and  had  killed  his  sonne  Isaac,  but  he  might  have  been 

25  justly  put  to  death  for  it  by  the  Magistrate,  unlesse  he  could 
have  made  it  appeare,  that  it  was  done  by  Gods  immediate 
precept.  He  had  done  justly,  and  yet  he  had  been  punished 
justly,  that  is  in  humano  foro  6?  secundum  praesumptionem 
legalem.  So  may  a  warre  be  just  on  both  sides,  and  was  just 

30  in  the  Canaanites  and  Israelites  both.  How  the  godly  are 
exempt  from  Laws  is  a  known  point  among  Divines,  but 
when  he  sayes  they  are  equally  exempt  with  God,  that  is 
dangerous  and  too  farre. 

The  best  salve  for  the  whole  Chapter,  is  to  distinguish 

35  Judgment:  There  is  a  judgment  of  authority  (upon  a  fact) 

5  recorded  1646 :  accorded  1638  10  seemes,  Ed:  seemes  1638  13  in 

Scriptures  1646  15  word  1646  :  Word  1638       Jurisdiction]  comma  from 

1646  20  themselves]  comma  Ed  21-2  insufferable  1646  (cf.  p.  318,  /.  6) 
24-5  might  justly  have  been  1646  27  yet  he  had]  yet  had  1646  29 
legalem]  1646  adds  according  to  the  common  and  legal  proceedings  among  men. 


VALDESSO'S  CONSIDERATIONS  317 

and  there  is  a  judgment  of  the  Learned;  for  as  a  Magistrate 
judgeth  in  his  tribunal!,  so  a  Scholar  judgeth  in  his  study, 
and  censureth  this  or  that;  whence  come  so  many  Books  of 
severall  mens  opinions :  perhaps  he  meant  all  of  this  later 
not  of  the  former.  Worldly  learned  men  cannot  judg  spirituall  5 
mens  actions,  but  the  Magistrate  may. 

To  the  63  CONSID. 

That  the  holy  Scripture  is  like  a  Candle  in  a  dark  place,  and  that 
the  holy  spirit  is  like  the  Sunne.  This  shewed  by  seaven  con- 
formities. 10 

*S.  Peter  well  commends  the  study  of  holy  Scripture ;  but  whilst  a 
man  stands  in  the  dark  place  of  humane  wisdome,  and  reason,  and  he 
wills  that  this  study  should  continue  so  long,  untill  the  light  of  the  holy 
spirit  shine  into  the  mind  of  a  man  :  understanding  that  this  light  being 
come,  a  man  hath  no  more  need  to  seek  that  of  holy  Scripture,  which  15 
departs  of  it  selfe,  as  the  light  of  the  candle  departs,  when  the  Sun- 
beames  enter.  .  .  .  The  man  that  enjoyes  the  light  of  the  holy  spirit, 
knowing  certainly  that  it  cannot  fayle  him,  albeit  he  doe  not  cast  away 
holy  Scripture,  but  rather  leaues  it,  that  it  may  serue  to  another  for 
that  which  it  hath  served  for  unto  him ;  neverthelesse  hee  doth  not  20 
serue  himselfe  of  it,  in  that  whereof  hee  did  formerly  serve  himselfe.' 

The  Authour  doth  still  discover  too  slight  a  regard  of  the 
Scripture,  as  if  it  were  but  childrens  meat,  whereas  there  is 
not  onelymilke  there,  but  strong  meat  also.  Heb.^.i^..  Things 
hard  to  bee  understood.  2  Pet.  3.  1.6.  Things  needing  great  25 
Consideration.  Mat.  24.  15.  Besides  he  opposeth  the  teaching 
of  the  spirit  to  the  teaching  of  the  scripture,  which  the  holy 
spirit  wrot.  Although  the  holy  spirit  apply  the  scripture,  yet 
what  the  scripture  teacheth,  the  spirit  teacheth,  the  holy 
spirit  indeed  sometime  doubly  teaching  both  in  penning  and  3° 
in  applying.  I  wonder  how  this  opinion  could  befall  so  good 
a  man  as  it  seems  Valdesso  was,  since  the  Saints  of  God  in  all 
ages  have  ever  held  in  so  pretious  esteem  the  word  of  God, 
as  their  loy,  and  Crowne,  and  their  Treasure  on  earth.  Yet 
his  owne  practice  seemes  to  confute  his  opinion,  for  the  most  35 

4  later]  latter  1646  6  may.]  may,  and  surely  this  the  Author  meant  by 

the  word  Jurisdiction,  for  so  he  useth  the  same  word  in  Consideration  68  adfinem. 
1646 

Consid.  63.     23  Scripture  1646 :  Scriptures  1638 


3i8  BRIEFE  NOTES  ON 

of  his  Considerations  being  grounded  upon  some  text  of 
scripture,  shewes  that  he  was  continually  conversant  in  it, 
and  not  used  it  for  a  time  onely,  and  then  cast  it  away,  as  he 
sayes  strangely. 

5  There  is  no  more  to  be  said  of  this  Chapter  but  that  his 
opinion  of  the  scripture  is  unsufferable.  As  for  the  text  of 
S.  Pet.  2  Ep.  i.  19.  which  he  makes  the  ground  of  his 
Consideration,  building  it  all  upon  the  word  untill  the  day 
starre  arise,  it  is  nothing.  How  many  places  doe  the  Fathers 

10  bring  about  Untill  against  the  Heretiques  who  disputed 
against  the  Virginity  of  the  blessed  Virgin  out  of  that  text 
Mat.  1.25.  where  it  is  said,  Joseph  knew  her  not,  untill  shee 
had  brought  forth  her  first  borne  Sonne,  as  if  afterwards  he  had 
knowne  her:  and  indeed  in  common  sence,  if  I  bid  a  man 

'5  stay  in  a  place  untill  I  come,  I  doe  not  then  bid  him  goe 
away  but  rather  stay  longer,  that  I  may  speak  with  him  or  doe 
some  thing  else  when  I  doe  come.  So  S.  Peter  bidding  the 
dispersed  Hebrews  attend  to  the  word  till  the  day  dawn, 
doth  not  bid  them  then  cast  away  the  word,  or  leave  it  off: 

20  but  however  he  would  have  them  attend  to  it  till  that  time, 
and  then  afterward  they  will  attend  it  of  themselves  without 
his  exhortation.  Nay  it  is  observeable  that  in  that  very  place 
he  preferres  the  Word  before  the  sight  of  the  Transfigura- 
tion of  Christ.  So  that  the  Word  hath  the  precedence  even 

2  5  of  Revelations  and  Visions.  And  so  his  whole  discourse  and 
sevenfold  observation  falls  to  the  ground. 

To  the  69  CONSID. 

That  a  man  ought  alwaies  to  acknowledge  himself e  incredulous, 
and  defectiue  in  faith :  and  that  there  is  so  much  faith  in  a  many 
3°  as  much  as  there  is  knowledge  of  God^  and  Christ. 

Upon  these  words: 

'A  man  ought  to  judge  himselfe  incredulous,  and  defectiue  in  the 

5  Chapter]  Chapter,  especially  of  the  fifth  thing  in  it,  1646  5-6  his  opinion] 

this  his  opinion  1646  7  his]  this  1646  10  Untill  1646  :  Vntil  16 38 

ii  that]  the  1646  17  doe]  om.  1646      come.  1646  :  come;  1638  21  of 

themselves  attend  it  1646  25-6  And  so  ...  ground]  om.  1646 

Consid.  65.  Here  in  1638  follows  a  note  (omit ted  in  this  edition),  and  in  the  margin 
is  printed  'This  note  is  the  French  Translators.' 


VALDESSO'S  CONSIDERATIONS  319 

Faith,  as  long  as  he  hath  not  so  much  faith  as  sufficeth  therewith  to 
remoue  mountaines  from  one  place  to  another ;  &  that  judging  himselfe 
such,  he  ought  to  demand  of  God,  that  he  should  giue  him  faith,  not 
contenting  himselfe  to  testifie  in  divine  things  by  heare-say,  and  by 
relation,  but  by  certain  knowledge,  and  proper  experience.'  5 

Divines  hold,  that  justifying  faith,  and  the  faith  of  miracles 
are  divers  guifts,  and  of  a  different  nature,  the  one  being 
gratia  gratis  data,  the  other  gratia  gratum  faciens,  this  being 
given  only  to  the  godly,  and  the  other  sometimes  to  the 
wicked.  Yet  doubtlesse  the  best  faith  in  us  is  defective,  and  10 
arrives  not  to  the  point  it  should,  which  if  it  did,  it  would  doe 
more,  then  it  does.  And  miracle-working  as  it  may  be 
severed  from  justifying  faith,  so  it  may  be  a  fruit  of  it,  and  an 
exaltation,  i  lohn  5.  14. 

To  the  94  CONSID.  15 

Three  sorts  of  Conscience :  one  by  the  Law  natural!,  and  the  other 
by  the  written  Lawes:  and  the  other  by  the  Gospell. 

'The  men,  that  attend  to  Hebrew  piety  without  having  Christian 
piety,  are  ordinarily  superstitious,  and  are  scrupulous  ;  nay  from  hence 
arise  all  the  scruples,  and  all  the  doubts  in  those  that  are  called  cases  of  *o 


conscience. 


By  Hebrew  piety,  he  meaneth  not  the  very  Ceremonies  of 

Consid.  71.  1646  adds  the  following  marginal  note  against  the  words  'If  I  should 
call  him  Father',  and  repeats  the  same  marginal  note  against  the  words  'He  doth  not 
hold  them  for  good  nor  for  evilT  in  Consid.  94: 

Though  this  were  the  Authors  opinion,  yet  the  truth  of  it  would  be  examined. 
The  98.  Consid.  about  being  justified  by  faith,  or  by  good  works,  or  condemned 
for  unbelief  or  evil  works,  make  plain  the  Authors  meaning. 

Consid.  76  ad  init.  1646  adds  a  marginal  note  : 

By  the  Saints  of  the  world  he  every  where  understands  the  cunning  hypocrite 
who  by  the  world  is  counted  a  very  Saint,  for  his  outward  shew  of  holinesse:  and  we 
meet  with  two  sorts  of  these  Saints  of  the  world  ;  one,  whose  holinesse  consists  in  a 
few  ceremonious  and  superstitious  observations ;  the  others,  in  a  zeal  against  these, 
and  in  a  strict  performance  of  a  few  cheap  and  easie  duties  of  religion,  with  no  lesse 
superstition  j  both  of  them  having  forms  or  vizars  of  godlinesse,  but  denying  the 
power  thereof. 

Consid.  94.  21  1646  adds  this  marginal  note : 

This  is  true  onley  of  the  Popish  Cases  of  Conscience,  which  depend  almost  wholly 
on  their  Canon  law  and  Decretals,  knots  of  their  own  tying  and  untying:  But  their 
are  other  Cases  of  Conscience  grounded  on  Piety  and  Morality,  and  the  difficulty  of 
applying  their  generall  rules  to  particular  actions,  which  are  a  most  noble  study. 


320       ON    VALDESSO'S   CONSIDERATIONS 

the  lewes,  which  no  Christian  observes  now;  but  an  analogat 
observation  of  Ecclesiastical!  and  Canonicall  lawes,  super- 
induced to  the  scriptures,  like  to  that  of  the  lewes,  which  they 
added  to  their  divine  law.  This  being  well  weighed,  will 
5  make  the  Consideration  easy,  and  very  observeable :  For  at 
least  some  of  the  Papists  are  come  now,  to  what  the  Pharisees 
were  come  in  our  Saviours  time. 

3  the  Jews  16461  lewes  1638  6  least  1646  :  least,  1638  7  come]  come 

to 


<*» 


PROVERBS,! 

SELECTED 


•*•  LONDON^  j 

$   Printed  by  T.P.  for  Huffipkrey  J 

^  TSlu»deH\  Attic  Caftle  in  J 

Corn-hill.    1640.  ^ 


Title-page  of  'Ovtlandish  Proverbs*  in  Witts  Recreations,  1640 

(the  Bodleian  copy,  in  which  the  words  4By  Mf.  G.  H.' 

are  obliterated  by  hand) 


OUTLANDISH  PROVERBS 

1 .  MAN  Proposeth,  God  disposeth. 

2.  Hee  begins  to  die,  that  quits  his  desires. 

3.  A  handfull  of  good  life  is  better  then  a  bushell  of 

learning. 

4.  He  that  studies  his  content,  wants  it. 

5.  Every  day  brings  his  bread  with  it. 

6.  Humble  Hearts  have  humble  desires. 

7.  Hee  that  stumbles  and  falles  not,  mends  his  pace. 
*8.  The  House  shewes  the  owner. 

*9.   Hee  that  gets  out  of  debt,  growes  rich. 
*io.  All  is  well  with  him,  who  is  beloved  of  his  neighbours. 
*i  i.   Building  and  marrying  of  Children  are  great  wasters. 

12.  A  good  bargaine  is  a  pick-purse. 
*i3.  The  scalded  dog  feares  cold  water. 

14.  Pleasing  ware  is  halfe  sould. 
*i5»  Light  burthens,  long  borne,  growe  heavie. 

1 6.  The  Wolfe  knowes,  what  the  ill  beast  thinkes. 

17.  Who  hath  none  to  still  him,  may  weepe  out  his  eyes. 
*i8.  When  all  sinnes  grow  old,  coveteousnesse  is  young. 

19.  If  yee  would  know  a  knave,  give  him  a  staffe. 

*2O.  You  cannot  know  wine  by  the  barrell. 

*2i.  A  coole  mouth,  and  warme  feet,  live  long. 

22.  A  Horse  made,  and  a  man  to  make. 

^23.  Looke  not  for  muske  in  a  dogges  kennell. 

*24.  Not  a  long  day,  but  a  good  heart  rids  worke. 

From  Outlandish  Proverbs,  selected  by  M»".  G.  H.  1640  (cited  as  OP :  a  few  super- 
fluous commas  are  omitted  in  the  present  text) ;  reissued  without  change  as  2nd  part  of 
the  ist  edn  only  of  Witts  Recreations.  With  A  Thousand  outLandish  Proverbs. 
1640.  Enlarged  edn  as  Jacula  Prudentum.  Or  Outlandish  Proverbs  selected 
by  Mr  George  Herbert.  1651  (cited  as  JP);  perhaps  issued  separately  in  1651 ; 
included  without  change,  <uoith  separate  title-page  of  1657,  in  Herbert's  Remains. 
1652.  MS.  Story  Books  of  Little  Gidding,  vol.  \\a  (cited  as  LG) :  contains  a  col- 
lection of  the  204  proverbs  here  asterisked  (*).  National  Library  of  Wales  MS. 
5301  E  (cited  as  HH) :  contains  'Outlandishe  Prouerbs*,  transcribed  by  Sir  Henry 
Herbert  on  6  Aug.  1637,  corresponding,  with  two  exceptions,  to  the  first  72  proverbs 
in  OP  (1640)  i  Proposeth]  purposethe  HH  5  his]  Its  HH  9 

groweth  LG  10  with]  to  LG      that  is  loved  of  HH  LG  1 3  dog]  head  JP 

15  burdens  HH  JP      growe]  are  HH  LG  18  grow  old  HH  LG  JP  :  growes 

old  OP       is]  grows  HH  19  yee]  you  HH  22  An  Horse  HH  24 

the  worke  LG 


322  OUTLANDISH  PROVERBS 

*2£.  Hee  puls  with  a  long  rope,  that  waits  for  anothers 

death. 

*26.  Great  strokes  make  not  sweete  musick. 

*27«  A  Cake  and  an  ill  custome  must  be  broken. 

*28.  A  fat  house-keeper  makes  leane  Executors. 

*29.  Empty  Chambers  make  foolish  maides. 

30.  The  gentle  Hawke  halfe  mans  her  selfe. 

3 1 .  The  Devill  is  not  alwaies  at  one  doore. 
*32.  When  a  friend  askes,  there  is  no  to  morrow. 
*33-  God  sends  cold  according  to  Cloathes. 

34.  One  sound  blow  will  serve  to  undo  all. 

*35.  Hee  looseth  nothing,  that  looseth  not  God. 

36.  The  Germans  wit  is  in  his  fingers. 

37.  At  dinner  my  man  appeares. 
*38.  Who  gives  to  all,  denies  all. 

*39'  Quick  beleevers  neede  broad  shoulders. 

40.  Who  remove  stones,  bruise  their  fingers. 

*4i .  All  came  from,  and  will  goe  to  others. 

*42.  He  that  will  take  the  bird,  must  not  skare  it. 

*43»  He  lives  unsafely,  that  lookes  too  neere  on  things. 

*44.  A  gentle  houswife  marres  the  houshold. 

45.  A  crooked  log  makes  a  strait  fire. 

*4<5.  He  hath  great  neede  of  a  foole,  that  plaies  the  foole 

himself. 

*47.  A  Marchant  that  gaines  not,  looseth. 

*4$L  Let  not  him  that  feares  feathers  come  among  wild-foule. 

49.  Love  and  a  Cough  cannot  be  hid. 

*5O.  A  Dwarfe  on  a  Gyants  shoulder  sees  further  of  the 

two. 

*$i.  Hee  that  sendes  a  foole,  means  to  follow  him. 

*52.  Brabling  Curres  never  want  torne  eares. 

*53«  Better  the  feet  slip  then  the  tongue. 

25  that]  who  LG       waits  HH  JP:  waights  OP:  looks  LG  26  not]  no  LG 

27  Cake  HH  LG  (Fr.gasteau)  :  caske  OP  JP  an  ill]  LGom.  an  must]  must  both 
of  them  LG  28  leane  Executors]  a  leane  Executor  LG  HH  34  vndoe 

all  HH:  undo  us  all  OP  JP  36  is]  lies  HH  38   denies  to  all  HH: 

denies  nil  LG  OP  JP  46  hath]  had  LG  47  looses  HH  48  amongst 

HH  50  A  Dwarfe  on  a  Gyants  shoulders  sees  farther  then  they  two.  HH 

51  Between  51  and  52,  as  abwey  HH  and  LG  have  (*)  The  longest  Day  hath  an 
Eueninge.  52  Brabling]  Brawling  LG  torne  LG :  toren  HH  (Fr.  deschire'es)  : 
sore  OP  JP  53  thy  foote  slip  then  thy  LG 


OUTLANDISH  PROVERBS  323 

*54.  For  washing  his  hands,  none  sels  his  lands. 

55.  A  Lyons  skin  is  never  cheape. 

56.  The  goate  must  browse  where  she  is  tyed. 

*57-  Who  hath  a  Wolfe  for  his  mate,  needes  a  Dog  for  his 

man. 
*£8.   In  a  good  house  all  is  quickly  ready. 

59.  A  bad  dog  never  sees  the  Wolfe. 

60.  God  oft  hath  a  great  share  in  a  little  house. 

6 1.  Ill  ware  is  never  cheape. 

*62.  A  cherefull  looke  makes  a  dish  a  feast. 

^63.  If  all  fooles  had  babies,  wee  should  want  fuell. 

64.  Vertue  never  growes  old. 

65.  Evening  words  are  not  like  to  morning. 

*66.  Were  there  no  fooles,  badd  ware  would  not  passe. 

67.  Never  had  ill  workeman  good  tooles. 

68.  Hee  stands  not  surely,  that  never  slipSo 

*6g.  Were  there  no  hearers,  there  would  be  no  backbiters. 

*7<D.  Every  thing  is  of  use  to  a  houskeeper. 

7 1 .  When  prayers  are  done,  my  Lady  is  ready. 

*72.  At  Length  the  Fox  turnes  Monk. 

73.  Flies  are  busiest  about  leane  horses. 

*74.  Harken  to  reason  or  shee  will  bee  heard. 

75.  The  bird  loves  her  nest. 

*76.  Every  thing  new  is  fine. 

77.  When  a  dog  is  a  drowning,  every  one  offers  him  drink. 

78.  Better  a  bare  foote  then  none. 

*79.  Who  is  so  deafe,  as  he  that  will  not  heare? 

*8o.  He  that  is  warme,  thinkes  all  so. 

*8i.  At  length  the  Fox  is  brought  to  the  Furrier. 

*82.  Hee  that  goes  barefoot,  must  not  plant  thornes. 

83.  They  that  are  booted  are  not  alwaies  ready. 

*84.  He  that  will  learne  to  pray,  let  him  goe  to  Sea. 

85.  In  spending  lies  the  advantage. 

*86.  Hee  that  lives  well  is  learned  enough. 

54  sellethe  HH  59  absent  from  HH  61  Between  61  and  62,  as  above, 

HH  has  Who  eates  the  Kings  Goose  uoydes  the  feathers  an  hundred  years  after. 
62  one  dish  LG  63  bawbles  Pickering  68  slipte  HH  72  absent 

from  HH  79  that]  who  LG      hear  ?  JP :  heare.  OP  80  all  are  soc  LG 

84  that]  who  LG  85  LG  has  here  instead  (*)  Better  bend  then  break.  86 

that]  who  LG 


324  OUTLANDISH  PROVERBS 

87.  Ill  vessells  seldome  miscarry. 

88.  A  full  belly  neither  fights  nor  flies  well. 

89.  All  truths  are  not  to  be  told. 

90.  An  old  wise  mans  shaddow  is  better  then  a  young 

buzzards  sword. 

91.  Noble  houskeepers  neede  no  dores. 

92.  Every  ill  man  hath  his  ill  day. 

93.  Sleepe  without  supping,  and  wake  without  owing. 

94.  I  gave  the  mouse  a  hole,  and  she  is  become  my  heire. 

95.  Assaile  who  will,  the  valiant  attends. 

96.  Whether  goest,  griefe?  where  I  am  wont. 

97.  Praise  day  at  night,  and  life  at  the  end. 

98.  Whether  shall  the  Oxe  goe,  where  he  shall  not  labour  ? 

99.  Where  you  thinke  there  is  bacon,  there  is  no  Chimney, 
i  oo.   Mend  your  cloathes,  and  you  may  hold  out  this  yeare. 

101.  Dresse  a  stick,  and  it  seemes  a  youth. 

1 02.  The  tongue  walkes  where  the  teeth  speede  not. 

103.  A  faire  wife  and  a  frontire  Castle  breede  quarrels. 

104.  Leave  jesting  whiles   it  pleaseth,   lest  it  turne   to 

earnest. 

105.  Deceive  not  thy  Physitian,  Confessor,  nor  Lawyer. 

1 06.  Ill  natures,  the  more  you  aske  them,  the  more  they 

stick. 

107.  Vertue  and  a  Trade  are  the  best  portion  for  Children. 

1 08.  The  Chicken  is  the  Countries,  but  the  Citie  eates  it. 

109.  He  that  gives  thee  a  Capon,  give  him  the  leg  and  the 

wing. 

no.  Hee  that  lives  ill,  feare  followes  him. 
in.  Give  a  clowne  your  finger,  and  he  will  take  your  hand. 

112.  Good  is  to  bee  sought  out,  and  evill  attended. 

113.  A  good  pay-master  starts  not  at  assurances. 

1 14.  No  Alchymy  to  saving. 

115.  To  a  gratefull  man  give  mony  when  he  askes. 

1 1 6.  Who  would  doe  ill  ne're  wants  occasion. 

117.  To  fine  folkes  a  little  ill  finely  wrapt. 
*i  1 8.  A  child  correct  behind  and  not  before. 

98  labour  ?  JP :  labour.  OP  101  Dresse  Ed\  Presse  OPJP    See  note  108 

Copies  of  OP  'vary  between  eates  and  eateth :  eats  JP  115  gratefull  JP :  grate 

full  OP  1 1 8  A  horse  and  a  child  LG      and  not]  not  LG 


OUTLANDISH  PROVERBS  325 

119.  To  a  fair  day  open  the  window,  but  make  you  ready 

as  to  a  foule. 

1 20.  Keepe  good  men  company,  and  you  shall  be  of  the 

number. 

121.  No  love  to  a  Fathers. 

122.  The  Mill  gets  by  going. 

123.  To  a  boyling  pot  flies  come  not. 

124.  Make  hast  to  an  ill  way  that  you  may  get  out  of  it. 

125.  A  snow  yeare,  a  rich  yeare. 

126.  Better  to  be  blinde,  then  to  see  ill. 

127.  Learne  weeping,  and  thou  shalt  laugh  gayning. 

128.  Who  hath  no  more  bread  then  neede,  must  not  keepe 

a  dog. 

129.  A  garden  must  be  lookt  unto  and  drest  as  the  body. 

130.  The  Fox,  when  hee  cannot  reach  the  grapes,  saies 

they  are  not  ripe. 

131.  Water  trotted  is  as  good  as  oates. 

132.  Though  the  Mastiffe  be  gentle,  yet  bite  him  not  by 

the  lippe. 

133.  Though  a  lie  be  well  drest,  it  is  ever  overcome. 
*i34.  Though  old  and  wise,  yet  still  advise. 

*I35-  Three  helping  one  another,  beare  the  burthen  of  sixe. 

136.  Old  wine,  and  an  old  friend,  are  good  provisions. 

137.  Happie  is  hee  that  chastens  himselfe. 

138.  Well  may  hee  smell  fire,  whose  gowne  burnes. 

139.  The  wrongs  of  a  Husband  or  Master  are  not  re- 

proached. 

*I4O.  Welcome  evill,  if  thou  commest  alone. 
*  1 4 1 .  Love  your  neighbour,  yet  pull  not  downe  your  hedge. 

142.  The  bit  that  one  eates,  no  friend  makes. 

143.  A  drunkards  purse  is  a  bottle. 

*I44»   Shee  spins  well  that  breedes  her  children. 

145.  Good  is  the  mora  that  makes  all  sure. 
*I46.  Play  with  a  foole  at  home,  and  he  will  play  with  you 

in  the  market. 

147.  Every  one  stretcheth  his  legges  according  to  his 
coverlet. 

123  come]  comes  JP  132  gentle]  gentile  JP  141  yet]  but  LG  144 

child  LG 


326  OUTLANDISH  PROVERBS 

148.  Autumnall  Agues  are  long,  or  mortall. 

149.  Marry  your  sonne  when  you  will ;  your  daughter  when 

you  can. 

1 50.  Dally  not  with  mony  or  women. 

151.  Men  speake  of  the  faire,  as  things  went  with  them 

there. 

152.  The  best  remedy  against  an  ill  man  is  much  ground 

betweene  both. 

153.  The  mill  cannot  grind  with  the  water  that's  past. 

154.  Corne  is  cleaned  with  winde,  and  the  soule  with 

chastnings. 

*i  55.  Good  words  are  worth  much,  and  cost  little. 
*I56.  To  buy  deare  is  not  bounty. 

1 57.  Jest  not  with  the  eye  or  with  Religion. 

158.  The  eye  and  Religion  can  beare  no  jesting. 

*I59*  Without  favour  none  will  know  you",  and  with  it  you 

will  not  know  your  selfe. 
*i  60.  Buy  at  a  faire,  but  sell  at  home. 

161.  Cover  your  selfe  with  your  shield,  and  care  not  for 

cryes. 

162.  A  wicked  mans  gift  hath  a  touch  of  his  master. 
*i63.   None  is  a  foole  alwaies,  every  one  sometimes. 

164.  From  a  chollerick  man  withdraw  a  little;  from  him 

that  saies  nothing,  for  ever. 

165.  Debters  are  lyers. 

1 66.  Of  all  smells,  bread:  of  all  tasts,  salt. 

167.  In  a  great  River  great  fish  are  found,  but  take  heede, 

lest  you  bee  drowned. 

1 68.  Ever  since  we  weare  cloathes,  we  know  not  one 

another. 

169.  God  heales,  and  the  Physitian  hath  the  thankes. 
*I7<D.  Hell  is  full  of  good  meanings  and  wishings. 

171.  Take  heede  of  still  waters,  the  quick  passe  away. 

172.  After  the  house  is  finisht,  leave  it. 

*I73-  Our  owne  actions  are  our  security,  not  others  judge- 
ments. 

153  misnumberea  143  in  OP      the  water]  JP  om.  the         159  not]  hardly  LG 
163  alway  LG  164  little  j  JPi  little,  OP  166  Cf.  No.  741  170 

LG  om.  and  wishings  173  are  our  security]  secure  us  LG 


OUTLANDISH  PROVERBS  327 

*I78.  Thinke  of  ease,  but  worke  on. 

179.  Hee  that  lies  long  a  bed,  his  estate  feeles  it. 

1 80.  Whether  you  boyle  snow  or  pound  it,  you  can  have 

but  water  of  it. 

1 8 1 .  One  stroke  fells  not  an  oke. 

182.  God  complaines  not,  but  doth  what  is  fitting. 

183.  A  diligent  Scholler,  and  the  Master  's  paid. 

1 84.  Milke  saies  to  wine,  welcome  friend. 

185.  They  that  know  one  another  salute  a  farre  off. 

1 86.  Where  there  is  no  honour,  there  is  no  griefe. 

187.  Where  the  drink  goes  in,  there  the  wit  goes  out. 

1 88.  He  that  staies  does  the  businesse. 

189.  Almes  never  make  poore.    Or  thusy 

1 90.  Great  almes-giving  lessens  no  mans  living. 

191.  Giving  much  to  the  poore,  doth  inrich  a  mans  store. 

192.  It  takes  much  from  the  account,  to  which  his  sin  doth 

amount. 

193.  It  adds  to  the  glory  both  of  soule  and  body. 

194.  Ill  comes  in  by  ells,  and  goes  out  by  inches. 

195.  The  Smith  and  his  penny  both  are  black. 

196.  Whose  house  is  of  glasse,  must  not  throw  stones  at 

another. 

197.  If  the  old  dog  barke  he  gives  counsell. 

198.  The  tree  that  growes  slowly,  keepes  it  selfe  for  another. 
*i  99.  I  wept  when  I  was  borne,  and  every  day  shewes  why. 
*2oo.  Hee  that  lookes  not  before,  finds  himselfe  behind. 

20 1 .  He  that  plaies  his  mony  ought  not  to  value  it. 

202.  He  that  riseth  first,  is  first  drest. 

^203.  Diseases  of  the  eye  are  to  bee  cured  with  the  elbow. 

204.  The  hole  calls  the  thiefe. 

205.  A  gentlemans  grayhound,  and  a  salt-box;  seeke  them 

at  the  fire. 

206.  A  childs  service  is  little,  yet  hee  is  no  little  foole  that 

despiseth  it. 

207.  The  river  past,  and  God  forgotten. 

178  The  mistakes  in  OP  in  numbering  here  and  after  Nos.  778,  831,  and  947  are 
retained  for  convenient  reference  183  Copies  of  OP  vary  between  Shcoller  and 

Scholler :  Scholar  JP  188  Cf.  No.  852  189  Or  thus,  JP:  copies  of  OP 

'vary  between  others  and  orthus.  and  or  thus :  I9°~3  alternatives  and  ex- 

planations of  No.  189  203  eyes   LG 


328  OUTLANDISH  PROVERBS 

208.  Evils  have  their  comfort,  good  none  can  support  (to 

wit — with  a  moderate  and  contented  heart). 
*2O9.  Who  must  account  for  himselfe  and  others,  must 

know  both. 

2 10.  Hee  that  eats  the  hard  shall  eate  the  ripe, 
*2 1 1 .  The  miserable  man  makes  a  peny  of  a  farthing,  and 
the  liberall  of  a  farthing  sixe  pence. 

212.  The  honey  is  sweet,  but  the  Bee  stings. 

213.  Waight  and  measure  take  away  strife. 

214.  The  sonne  full  and  tattered,  the  daughter  empty  and 

fine. 

215.  Every  path  hath  a  puddle. 

216.  In  good  yeares  come  is  hay,  in  ill  yeares  straw  is 

corne. 

217.  Send  a  wise  man  on  an  errand,  and  say  nothing  unto 

him. 
2  1 8.   In  life  you  lov'd  me  not,  in  death  you  bewaile  me. 

2 1 9.  Into  a  mouth  shut  flies  flie  not. 

220.  The  hearts  letter  is  read  in  the  eyes. 

221.  The  ill  that  comes  out  of  our  mouth  falles  into  our 

bosome. 

222.  In  great  pedigrees  there  are  Governours  and  Chand- 

lers. 

223.  In  the  house  of  a  Fidler,  all  fiddle. 

224.  Sometimes  the  best  gaine  is  to  lose. 

225.  Working  and  making  a  fire  doth  discretion  require. 

226.  One  graine  fills  not  a  sacke,  but  helpes  his  fellowes. 

227.  It  is  a  great  victory  that  comes  without  blood. 

228.  In  war,  hunting,  and  love,  men  for  one  pleasure  a 

thousand  griefes  prove. 

229.  Reckon  right,  and  February  hath  one  and  thirty  daies. 

230.  Honour  without  profit  is  a  ring  on  the  finger. 

231.  Estate  in  two  parishes  is  bread  in  two  wallets. 

232.  Honour  and  profit  lie  not  in  one  sacke. 

233.  A  naughty  child  is  better  sick  then  whole. 

234.  Truth  and  oyle  are  ever  above. 

208  with  a  ...  heart  not  included  in  the  brackets  in  OP  JP  209  Who]  Who 

so  LG  2ii  The  miserable]  A  miserable  LG        but   the   Liberall    makes 

of  a  farthing  six  pense.  LG 


OUTLANDISH  PROVERBS  329 

235.  He  that  riseth  betimes  hath  some  thing  in  his  head. 

*23<5.  Advise  none  to  marry  or  to  goe  to  warre. 

237.  To  steale  the  Hog,  and  give  the  feet  for  almes. 

238.  The  thorne  comes  forth  with  his  point  forwards. 

239.  One  hand  washeth  another,  and  both  the  face. 

240.  The  fault  of  the  horse  is  put  on  the  saddle. 

241 .  The  corne  hides  it  self  in  the  snow,  as  an  old  man  in 

furrs. 

242.  The  Jewes  spend  at  Easter,  the  Mores  at  marriages, 

the  Christians  in  sutes. 

243.  Fine  dressing  is  a  foule  house  swept  before  the  doores. 

244.  A  woman  and  a  glasse  are  ever  in  danger. 

245.  An  ill  wound  is  cured,  not  an  ill  name. 

246.  The  wise  hand  doth  not  all  that  the  foolish  mouth 

speakes. 

247.  On  painting  and  fighting  looke  aloofe. 

248.  Knowledge  is  folly,  except  grace  guide  it. 

249.  Punishment  is  lame,  but  it  comes. 

250.  The  more  women  looke  in  their  glasse,  the  lesse  they 

looke  to  their  house. 
*2  5 1 .  A  long  tongue  is  a  signe  of  a  short  hand. 

252.  Marry  a  widdow  before  she  leave  mourning. 

253.  The  worst  of  law  is,  that  one  suit  breedes  twenty. 
*254.  Providence  is  better  then  a  rent. 

255.  What  your  glasse  telles  you,  will  not  be  told  by 

Councell. 

256.  There  are  more  men  threatned  then  stricken. 

257.  A  foole  knowes  more  in  his  house,  then  a  wise  man  in 

anothers. 

258.  I  had  rather  ride  on  an  asse  that  carries  me,  then  a 

horse  that  throwes  me. 

259.  The  hard  gives  more  then  he  that  hath  nothing. 

260.  The  beast  that  goes  alwaies  never  wants  blowes. 

261.  Good  cheape  is  deare. 

262.  It  costs  more  to  doe  ill  then  to  doe  well. 

^263.  Good  words  quench  more  then  a  bucket  of  water. 
264.  An  ill  agreement  is  better  then  a  good  judgement. 

236  or  to  goe]  nor  to  goe  LG :  or  goe  JP  238  his]  the  JP  242  Mores] 

Moors  JP  263  Soft  words  quench  more  then  cold  water.  LG 


330  OUTLANDISH  PROVERBS 

265.  There  is  more  talke  then  trouble. 
*266.  Better  spare  to  have  of  thine  own,  then  aske  of  other 
men. 

267.  Better  good  afarre  off,  then  evill  at  hand. 

268.  Feare  keepes  the  garden  better  then  the  gardiner. 

269.  I  had  rather  aske  of  my  sire  browne  bread,  then 

borrow  of  my  neighbour  white. 

270.  Your  pot  broken  seemes  better  then  my  whole  one. 

271.  Let  an  ill  man  lie  in  thy  straw,  and  he  lookes  to  be 

thy  heire. 

*272.  By  suppers  more  have  beene  killed  then  Galen  ever 
cured. 

273.  While  the  discreet  advise,  the  foole  doth  his  busines. 

274.  A  mountaine  and  a  river  are  good  neighbours. 

275.  Gossips  are  frogs,  they  drinke  and  talke. 

276.  Much  spends  the  traveller,  more  then  the  abider. 
*277.  Prayers  and  provender  hinder  no  journey. 

278.  A  well-bred  youth  neither  speakes  of  himselfe,  nor 

being  spoken  to  is  silent. 

279.  A  journying  woman  speakes  much  of  all,  and  all  of 

her. 

280.  The  Fox  knowes  much,  but  more  he  that  catcheth 

him. 

*28 1.  Many  friends  in  generall,  one  in  speciall. 
282.  The  foole  askes  much,  but  hee  is  more  foole  that 

grants  it. 

^283.   Many  kisse  the  hand  they  wish  cut  off. 
Neither  bribe  nor  loose  thy  right. 
In  the  world  who  knowes  not  to  swimme,  goes  to  the 
bottome. 

286.  Chuse  not  an  house  neere  an  Inne  (viz.  for  noise)  or 

in  a  corner  (for  filth). 

287.  Hee  is  a  foole  that  thinks  not  that  another  thinks. 

288.  Neither  eyes  on  letters,  nor  hands  in  coffers. 

289.  The  Lyon  is  not  so  fierce  as  they  paint  him. 

269  fire  indistinctly  printed  here  and  in  No.  300  :  fire  Grosart  271  Copies  of  OP 

'vary  between  looke  and  lookes :  looks  JP          272  have  beene]  are  LG       Galen 
LG  :  Gallen  OP  JP  273  advise,  JP :  advise  OP  276  om.  then  conj.  Ed 

See  note  277  hinder  no  journey.]  never  hinder  any.  LG  285  knowes  not 

to]  can  not  LG      goes]  goe  LG 


OUTLANDISH  PROVERBS  331 

290.  Goe  not  for  every  griefe  to  the  Physitian,  nor  for 

every  quarrell  to  the  Lawyer,  nor  for  every  thirst 
to  the  pot. 

291.  Good  service  is  a  great  inchantment 

*292.  There  would  bee  no  great  ones  if  there  were  no  little 
ones. 

293.  It 's  no  sure  rule  to  fish  with  a  cros-bow. 

294.  There  were  no  ill  language,  if  it  were  not  ill  taken. 

295.  The  groundsell  speakes  not  save  what  it  heard  at  the 

hinges. 

296.  The  best  mirrour  is  an  old  friend. 

297.  Say  no  ill  of  the  yeere,  till  it  be  past. 
*298.  A  mans  discontent  is  his  worst  evill. 

299.  Feare  nothing  but  sinne. 

300.  The  child  saies  nothing,  but  what  it  heard  by  the 

fire. 

301.  Call  me  not  an  olive,  till  thou  see  me  gathered. 

302.  That  is  not  good  language  which  all  understand  not. 

303.  Hee  that  burnes  his  house  warmes  himselfe  for  once. 

304.  He  will  burne  his  house,  to  warme  his  hands. 

305.  Hee  will  spend  a  whole  yeares  rent  at  one  meales 

meate. 

306.  All  is  not  gold  that  glisters. 

307.  A  blustering  night,  a  faire  day. 

*3o8.  Bee  not  idle  and  you  shall  not  bee  longing. 
309.  He  is  not  poore  that  hath  little,  but  he  that  desireth 

much. 
*3io.  Let  none  say,  I  will  not  drinke  water. 

311.  Hee  wrongs  not  an  old  man  that  steales  his  supper 

from  him. 

312.  The  tongue  talkes  at  the  heads  cost. 

^313.  Hee  that  strikes  with  his  tongue,  must  ward  with  his 
head. 

314.  Keep  not  ill  men  company,  lest  you  increase  the 

number. 

315.  God  strikes  not  with  both  hands,  for  to  the  sea  he 

made  havens,  and  to  rivers  foords. 

292  little]  mean  LG  300  fire]  (Fr.  foyer:  Span,  hogdr) :  fire  Pickering,  1859 

313  head]   (Ital.  testa] :  hand   LG  315  havens]  heavens  JP 


332  OUTLANDISH  PROVERBS 

316.  A  rugged  stone  growes  smooth  from  hand  to  hand. 
*3iy.  No  lock  will  hold  against  the  power  of  gold. 
*3i8.  The  absent  partie  is  still  faultie. 

319.  Peace,  and  Patience,  and  death  with  repentance. 

320.  If  you  loose  your  time,  you  cannot  get  mony  nor 

gaine. 

321.  Bee  not  a  Baker,  if  your  head  be  of  butter. 

322.  Aske  much  to  have  a  little. 

323.  Litle  stickes  kindle  the  fire;  great  ones  put  it  out. 
*324.  Anothers  bread  costs  deare. 

325.  Although  it  raine,  throw  not  away  thy  watering  pot. 
*326.  Although  the  sun   shine,   leave  not  thy  cloake  at 
home. 

327.  A  little  with  quiet  is  the  onely  dyet. 

328.  In  vaine  is  the  mill-clacke,  if  the  Miller  his  hearing 

lack. 

329.  By  the  needle  you  shall  draw  the  thread,  and  by  that 

which  is  past,  see  how  that  which  is  to  come  will 
be  drawne  on. 

330.  Stay  a  little  and  news  will  find  you. 

*33i.  Stay  till  the  lame  messenger  come,  if  you  will  know 
the  truth  of  the  thing. 

332.  When  God  will,  no  winde  but  brings  raine. 

333.  Though  you  rise  early,  yet  the  day  comes  at  his  time, 

and  not  till  then. 

334.  Pull  downe  your  hatt  on  the  winds  side. 

335.  As  the  yeere  is,  your  pot  must  seeth. 

336.  Since  you  know  all,  and  I  nothing,  tell  me  what  I 

dreamed  last  night. 

*337-  When  the  Foxe  preacheth,  beware  your  geese. 
338.  When  you  are  an  Anvill,  hold  you  still ;  when  you  are 

a  hammer,  strike  your  fill. 
*339«  Poore  and  liberall,  rich  and  coveteous. 

340.  He  that  makes  his  bed  ill,  lies  there. 

341.  Hee  that  labours  and  thrives  spins  gold. 

342.  He  that  sowes  trusts  in  God. 

343.  Hee  that  lies  with  the  dogs,  riseth  with  fleas. 

317  No  Lockes  can  hold  against  gold.  LG  326  Although]  Though  LG 

331  LG  om.  of  the  thing  337  your  geese  LG  :  geese  OP  JP 


OUTLANDISH  PROVERBS  333 

*344«  Hee  that  repaires  not  a  part,  builds  all. 

*345«  A  discontented  man  knowes  not  where  to  sit  easie. 

346.  Who  spits  against  heaven,  it  falls  in  his  face. 

347.  Hee  that  dines  and  leaves,  layes  the  cloth  twice. 
*348.  Who  eates  his  cock  alone  must  saddle  his  horse  alone. 

349.  He  that  is  not  handsome  at  20,  nor  strong  at  30,  nor 

rich  at  40,  nor  wise  at  50,  will  never  bee  handsome, 
strong,  rich,  or  wise. 

350.  Hee  that  doth  what  hee  will,  doth  not  what  he  ought. 
*3  5 1 .  Hee  that  will  deceive  the  fox,  must  rise  betimes. 

352.  He  that  lives  well  sees  a  farre  off. 

353.  He  that  hath  a  mouth  of  his  owne,  must  not  say  to 

another;  Blow. 
*354.  He  that  will  be  served  must  bee  patient. 

355.  Hee  that  gives  thee  a  bone,  would  not  have  thee  die. 

356.  He  that  chastens  one,  chastens  20. 

357.  He  that  hath  lost  his  credit  is  dead  to  the  world. 
*358.  He  that  hath  no  ill  fortune  is  troubled  with  good. 

359.  Hee  that  demands  misseth  not,  unlesse  his  demands 

be  foolish. 

*36o.  He  that  hath  no  hony  in  his  pot,  let  him  have  it  in  his 
mouth. 

361.  He  that  takes  not  up  a  pin,  slights  his  wife. 

362.  He  that  owes  nothing,  if  he  makes  not  mouthes  at  us, 

is  courteous. 

^363.  Hee  that  looseth  his  due,  gets  no  thankes. 
364.  He  that  beleeveth  all,  misseth;  hee  that  beleeveth 

nothing,  hitts  not. 
*365«  Pardons   and   pleasantnesse   are   great   revenges   of 

slanders. 

366.  A  married  man  turns  his  staffe  into  a  stake. 
*367.   If  you  would  know  secrets,  looke  them  in  griefe  or 
pleasure. 

368.  Serve  a  noble  disposition,  though  poore,  the  time 

comes  that  hee  will  repay  thee. 

369.  The  fault  is  as  great  as  hee  that  is  faulty. 

344  at   length    must  build  all.    LG  348   cock]    (Span,  gallo) :   cake   LG 

351  will]  would  LG  363  no  LG:  not  OP  JP  364  misseth;  JPi 

misseth,  OP  365  the  great  Revengers  LG  367  would]  will  LG 


334  OUTLANDISH  PROVERBS 

*37O.  If  folly  were  griefe  every  house  would  weepe. 

371.  Hee  that  would  bee  well  old,  must  bee  old  betimes. 

372.  Sit  in  your  place  and  none  can  make  you  rise. 

373.  If  you  could  runne,  as  you  drinke,  you  might  catch  a 

hare. 
*374-  Would  you  know  what  mony  is,  Go  borrow  some. 

375.  The  morning  Sunne  never  lasts  a  day. 

376.  Thou  hast  death  in  thy  house,  and  dost  bewaile 

anothers. 
*377-  All  griefes  with  bread  are  lesse. 

378.  All  things  require  skill,  but  an  appetite. 

379.  All  things  have  their  place,  knew  wee  how  to  place 

them. 

380.  Little  pitchers  have  wide  eares. 

381.  We  are  fooles  one  to  another. 

382.  This  world  is  nothing  except  it  tend  to  another. 
^383.  There  are  three  waies,  the  Vniversities,  the  Sea,  the 

Court. 

384.  God  comes  to  see  without  a  bell. 

385.  Life  without  a  friend  is  death  without  a  witnesse. 

386.  Cloath  thee  in  war,  arme  thee  in  peace. 

387.  The  horse  thinkes  one  thing,  and  he  that  sadles  him 

another. 

388.  Mills  and  wives  ever  want. 

389.  The  dog  that  licks  ashes,  trust  not  with  meale. 

390.  The  buyer  needes  a  hundred  eyes,  the  seller  not  one. 

391.  He  carries  well,  to  whom  it  waighes  not. 

392.  The  comforters  head  never  akes. 

393.  Step  after  step  the  ladder  is  ascended. 

394.  Who  likes  not  the  drinke,  God  deprives  him  of  bread. 

395.  To  a  crazy  ship  all  winds  are  contrary. 
*39<5.  Justice  pleaseth  few  in  their  owne  house. 

397.  In  time  comes  he  whom  God  sends. 

398.  Water  a  farre  off  quencheth  not  fire. 
*399-   In  sports  and  journeys  men  are  knowne. 

400.  An  old  friend,  a  new  house. 
*4Oi.  Love  is  not  found  in  the  market. 

377  LG  adds  or  Noe  woe  to  want.          383  the  Court,  vniversities,  &  sea  LG          397 
time  JP :  times  OP        400  friend,  a  Ed :  friend  is  a  OP  JP  See  note         40 1  the]  a  LG 


OUTLANDISH  PROVERBS  335 

402.  Dry  feet,  warme  head,  bring  safe  to  bed. 

403.  Hee  is  rich  enough  that  wants  nothing. 

*4O4-  One  father  is  enough  to  governe  one  hundred  sons, 
but  not  a  hundred  sons  one  father. 

405.  Faire  shooting  never  kild  bird. 

406.  An  upbraided  morsell  never  choaked  any. 

407.  Dearths  foreseene  come  not. 

408.  An  ill  labourer  quarrells  with  his  tooles. 

409.  Hee  that  falles  into  the  durt,  the  longer  he  stayes 

there,  the  fowler  he  is. 

410.  He  that  blames  would  buy. 

411.  He  that  sings  on  friday,  will  weepe  on  Sunday. 

412.  The  charges  of  building  and  making  of  gardens  are 

unknowne. 

413.  My  house,  my  house,  though  thou  art  small,  thou  art 

to  me  the  Escuriall. 

*4 1 4.  A  hundred  loade  of  thought  will  not  pay  one  of  debts. 

*4i£.  Hee  that  comes  of  a  hen  must  scrape. 

416.  He  that  seekes  trouble  never  misses. 

*4i7-  He  that  once  deceives  is  ever  suspected. 

418.  Being  on  sea  saile,  being  on  land  settle. 

419.  Who  doth  his  owne  businesse,  foules  not  his  hands. 

420.  Hee  that  makes  a  good  warre  makes  a  good  peace. 

42 1 .  Hee  that  workes  after  his  owne  manner,  his  head  akes 

not  at  the  matter. 

422.  Who  hath  bitter  in  his  mouth,  spits  not  all  sweet. 
*42  3 .   He  that  hath  children,  all  his  morsels  are  not  his  owne. 
*424.  He  that  hath  the  spice,  may  season  as  he  list. 

425.  He  that  hath  a  head  of  waxe  must  not  walke  in  the 

sunne. 

426.  He  that  hath  love  in  his  brest,  hath  spurres  in  his 

sides. 

*427.  Hee  that  respects  not,  is  not  respected. 
428.  Hee  that  hath  a  Fox  for  his  mate,  hath  neede  of  a  net 
at  his  girdle. 

404  but  an  100  sons  are  not  enough  to  gouerne  one  Father.  LG  405  Faire  Ed 

(Ital.  Bel  colpo):  Farre  OP  JP  See  note  407  Dearths]  (Ital.  Carestia):  Deaths 

j#59  414  A]  An  LG  415  of  a  hen]  after  LG  417  He  that]  Who 

so  LG  423  that]  who  LG  424  that]  who  LG       list]  pleaseth  LG 


336  OUTLANDISH  PROVERBS 

429.  Hee  that  hath  right,  feares;  he  that  hath  wrong, 

hopes. 

430.  Hee  that  hath  patience  hath  fatt  thrushes  for  a  farth- 

ing. 

431.  Never  was  strumpet  faire. 

432.  He  that  measures  not  himselfe,  is  measured. 

*433»   Hee  that  hath  one  hogge  makes  him  fat,  and  hee  that 

hath  one  son  makes  him  a  foole. 
434.  Who  letts  his  wife  goe  to  every  feast,  and  his  horse 

drinke  at  every  water,  shall  neither  have  good  wife 

nor  good  horse. 
*435»  He  that  speakes  sowes,  and  he  that  holds  his  peace, 

gathers. 

436.  He  that  hath  little  is  the  lesse  durtie. 

437.  He  that  lives  most  dies  most. 

438.  He  that  hath  one  foot  in  the  straW,  hath  another  in  the 

spittle. 

*439«   Hee  that 's  fed  at  anothers  hand  may  stay  long  ere  he 
be  full. 

440.  Hee  that  makes  a  thing  too  fine,  breakes  it. 

44 1 .  Hee  that  bewailes  himselfe  hath  the  cure  in  his  hands. 

442.  He  that  would  be  well,  needs  not  goe  from  his  owne 

house. 

443.  Councell  breakes  not  the  head. 
*444.   Fly  the  pleasure  that  bites  to  morrow. 

445.  Hee  that  knowes  what  may  bee  gained  in  a  day  never 

steales. 

446.  Mony  refused  looseth  its  brightnesse. 

447.  Health  and  mony  goe  farre. 

*448.  Where  your  will  is  ready,  your  feete  are  light. 

449.  A  great  ship  askes  deepe  waters. 

450.  Woe  to  the  house  where  there  is  no  chiding. 
*45 1 .  Take  heede  of  the  viniger  of  sweet  wine. 

452.  Fooles  bite  one  another,  but  wise-men  agree  together. 

453.  Trust  not  one  nights  ice. 

433  Hee  that]  Hee  who  LG  who  hath  but  one  sonne  LG  435  holds 

his  peace]  hears  LG  439  Who  is  fed  by  anothers  hand  stays  long  ere  he  be 

full.  LG  441  Copies  of  OP  'vary  between  in  hands  and  in  his  hands:  in  his 

hands  JP  448  Where]  When  LG        the  feet  are  swift  LG 


OUTLANDISH  PROVERBS  337 

454.  Good  is  good,  but  better  carries  it. 

455.  To  gaine  teacheth  how  to  spend. 

456.  Good  finds  good. 

457.  The  dog  gnawes  the  bone  because  he  cannot  swallow 

it. 

458.  The  crow  bewailes  the  sheepe,  and  then  eates  it. 
*459»  Building  is  a  sweet  impoverishing. 

*46o.  The  first  degree  of  folly  is  to  hold  ones  selfe  wise, 
the  second  to  professe  it,  the  third  to  despise 
counsell, 

46 1 .  The  greatest  step  is  that  out  of  doores. 

462.  To  weepe  for  joy  is  a  kinde  of  Manna. 

463.  The  first  service  a  child  doth  his  father  is  to  make 

him  foolish. 

464.  The  resolved  minde  hath  no  eares. 

465.  In  the  kingdome  of  a  cheater  the  wallet  is  carried 

before. 

466.  The  eye  will  have  his  part. 

467.  The  good  mother  sayes  not,  Will  you?  but  gives. 

468.  A  house  and  a  woman  sute  excellently. 

469.  In  the  kingdome  of  blind  men  the  one  ey'd  is  king. 

470.  A  little  Kitchin  makes  a  large  house. 

47 1 .  Warre  makes  theeves,  and  peace  hangs  them. 

472.  Poverty  is  the  mother  of  health. 

473.  In  the  morning  mountaines,  in  the  evening  fountaines. 

474.  The  back-doore  robs  the  house. 

475.  Wealth  is  like  rheume,  it  falles  on  the  weakest  parts. 

476.  The  gowne  is  his  that  weares  it,  and  the  world  his  that 

enjoyes  it. 

477.  Hope  is  the  poore  mans  bread. 

*478.  Vertue  now  is  in  herbs  and  stones  and  words  onely. 
479.  Fine  words  dresse  ill  deedes. 
*48o.   Labour  as  long  liu'd,  pray  as  ever  dying. 
*48i.  A  poore  beauty  finds  more  lovers  then  husbands. 

482.  Discreet  women  have  neither  eyes  nor  eares. 

483.  ^Things  well  fitted  abide. 

460  dsepise  OP     is  to  think  ourselves  wise  LG  464  eares  £</(Ital.  orecchio): 

cares  OP  JP  478  in  stones,   herbs   &  words  only.   LG  480   even 

indistinctly  printed  in  OPt  possibly  ever  :  even  JP:  alwayes  LG  (Ital.  alThora] 

917.15  z 


338  OUTLANDISH  PROVERBS 

484.  Prettinesse  dies  first. 

485.  Talking  payes  no  toll. 

486.  The  masters  eye  fattens  the  horse,  and  his  foote  the 

ground. 
^48  7.  Disgraces  are  like  cherries,  one  drawes  another. 

488.  Praise  a  hill,  but  keepe  below. 

489.  Praise  the  Sea,  but  keepe  on  land. 

*49<D.   In  chusing  a  wife,  and  buying  a  sword,  we  ought  not 

to  trust  another. 

491.  The  wearer  knowes,  where  the  shoe  wrings. 
*492.  Faire  is  not  faire,  but  that  which  pleaseth. 

493.  There  is  no  jollitie  but  hath  a  smack  of  folly. 

494.  He  that 's  long  a  giving,  knowes  not  how  to  give. 

495.  The  filth  under  the  white  snow,  the  sunne  discovers. 
*496.   Every  one  fastens  where  there  is  gaine. 

497.  All  feete  tread  not  in  one  shoe.    * 
*498.  Patience,  time  and  money  accommodate  all  things. 

499.  For  want  of  a  naile  the  shoe  is  lost,  for  want  of  a 

shoe  the  horse  is  lost,  for  want  of  a  horse  the  rider 
is  lost. 

500.  Weigh  justly  and  sell  dearely. 

501.  Little  wealth,  little  care. 

502.  Little  journeys  and  good  cost  bring  safe  home. 

503.  Gluttony  kills  more  then  the  sword. 

504.  When  children  stand  quiet,  they  have  done  some  ill. 

505.  A  little  and  good  fills  the  trencher. 

506.  A  penny  spar'd  is  twice  got. 

507.  When  a  knave  is  in  a  plumtree  he  hath  neither  friend 

nor  kin. 

508.  Short  boughs,  long  vintage. 

*5<D9.  Health  without  money  is  halfe  an  ague. 

*5io.   If  the  wise  erred  not,  it  would  goe  hard  with  fooles. 

511.  Beare  with  evill,  and  expect  good. 
*5i2.  He  that  tells  a  secret  is  anothers  servant. 

513.  If  all  fooles  wore  white  Caps,  wee  should  seeme  a 

flock  of  geese. 

514.  Water,  fire,  and  souldiers,  quickly  make  roome. 

487  drawes  on  LG  490  a  sword,  trust  not  another.  LG  496  LG  om. 

there  500  Weigh]  Weight  JP  510  If  wise  men  LG 


OUTLANDISH  PROVERBS  339 

Pension  never  inriched  young  man. 

516.  Vnder  water,  famine;  under  snow,  bread. 

517.  The  Lame  goes  as  farre  as  your  staggerer. 

518.  He  that  looseth  is  Marchant  as  well  as  he  that  gaines, 

519.  A  jade  eates  as  much  as  a  good  horse. 

520.  All  things  in  their  beeing  are  good  for  something. 

521.  One  flower  makes  no  garland. 
*^22.  A  faire  death  honours  the  whole  life. 

523.  One  enemy  is  too  much. 

524.  Living  well  is  the  best  revenge. 

525.  One  foole  makes  a  hundred. 

*526.  One  paire  of  eares  drawes  dry  a  hundred  tongues. 

527.  A  foole  may  throw  a  stone  into  a  well,  which  a  hun- 

dred wise  men  cannot  pull  out. 

528.  One  slumber  finds  another. 

529.  On  a  good  bargaine  thinke  twice. 
*53O.  To  a  good  spender  God  is  the  Treasurer. 

531.  A  curst  Cow  hath  short  homes. 

532.  Musick  helps  not  the  tooth-ach. 

*533-  We  cannot  come  to  honour  under  a  Coverlet. 

534.  Great  paines  quickly  find  ease. 

535.  To  the  counsell  of  fooles  a  woodden  bell. 

536.  The  cholerick  man  never  wants  woe. 
*537.  Helpe  thy  selfe,  and  God  will  helpe  thee. 

538.  At  the  games  end  we  shall  see  who  gaines. 

539.  There  are  many  waies  to  fame. 

540.  Love  is  the  true  price  of  love. 

541.  Love  rules  his  kingdome  without  a  sword. 

542.  Love  makes  all  hard  hearts  gentle. 

543.  Love  makes  a  good  eye  squint. 
*544-  Love  askes  faith,  and  faith  firmenesse. 

545.  A  scepter  is  one  thing,  and  a  ladle  another. 

546.  Great  trees  are  good  for  nothing  but  shade. 

547.  Hee  commands  enough  that  obeyes  a  wise  man. 

548.  Faire  words  make  mee  looke  to  my  purse. 

549.  Though  the  Fox  run,  the  chicken  hath  wings. 

550.  He  plaies  well  that  winnes. 

515  a  young  man  Pickering  526  a  hundred]  an  hundred  JPi  an  hundreth  LG 

SH*LG:om.OPJP        548  make  Ed\  makes  OP  JP         $$Q  numbered >j$v  in  OP 


340  OUTLANDISH  PROVERBS 

551.  You  must  strike  in  measure,  when  there  are  many  to 

strike  on  one  Anvile. 
*552.  The  shortest  answer  is  doing. 

553.  It's  a  poore  stake  that  cannot  stand  one  yeare  in  the 

ground. 

554.  He  that  commits  a  fault,  thinkes  everyone  speakesof  it. 

555.  He  that's  foolish  in  the  fault,  let  him  be  wise  in  the 

punishment. 

556.  The  blind  eate  many  a  flie. 

557.  He  that  can  make  a  fire  well,  can  end  a  quarrell. 

558.  The  tooth-ach  is  more  ease  then  to  deale  with  ill 

people. 

*559-  Hee  that  should  have  what  hee  hath  not,  should  doe 
what  he  doth  not. 

560.  He  that  hath  no  good  trade,  it  is  to  his  losse. 

561.  The  offender  never  pardons. 

562.  He  that  lives  not  well  one  yeare,  sorrowes  seven  after, 

563.  He  that  hopes  not  for  good,  feares  not  evill. 

564.  He  that  is  angry  at  a  feast  is  rude. 

565.  He  that  mockes  a  cripple,  ought  to  be  whole. 

566.  When  the  tree  is  fallen,  all  goe  with  their  hatchet. 
^567.   He  that  hath  homes  in  his  bosom,  let  him  not  put 

them  on  his  head. 

568.   He  that  burnes  most  shines  most. 
*569«  He  that  trusts  in  a  lie,  shall  perish  in  truth. 

570.  Hee  that  blowes  in  the  dust  fills  his  eyes  with  it. 

571.  Bells  call  others,  but  themselves  enter  not  into  the 

Church. 

572.  Of  faire  things,  the  Autumne  is  faire. 
*573-  Giving  is  dead,  restoring  very  sicke. 

574.  A  gift  much  expected  is  paid,  not  given. 

575.  Two  ill  meales  make  the  third  a  glutton. 
*57<5.  The  Royall  Crowne  cures  not  the  head-ach. 

577.  'Tis  hard  to  be  wretched,  but  worse  to  be  knowne  so. 

578.  A  feather  in  hand  is  better  then  a  bird  in  the  ayre. 
*579«   It's  better  to  be  the  head  of  a  Lyzard,  then  the  tayle 

of  a  Lyon. 

559  should  have]  would  have  LG      should  doe]  must  doe  LG  567  on]  in  LG 

569  by  the  truth  LG  579  the  head  LG :  head  OP  JP      Lyzard]  mouse  LG 


OUTLANDISH  PROVERBS  341 

580.  Good  &  quickly  seldome  meete. 

581.  Folly  growes  without  watering. 

^582.  Happier  are  the  hands  compast  with  yron,  then  a 
heart  with  thoughts. 

583.  If  the  staffe  be  crooked,  the  shadow  cannot  be  straight. 

584.  To  take  the  nuts  from  the  fire  with  the  dogges  foot. 

585.  He  is  a  foole  that  makes  a  wedge  of  his  fist. 

586.  Valour  that  parlies  is  neare  yeelding. 

587.  Thursday  come,  arid  the  week's  gone. 

588.  A  flatterers  throat  is  an  open  Sepulcher. 

^589.  There  is  great  force  hidden  in  a  sweet  command. 

590.  The  command  of  custome  is  great. 

*59i.  To  have  money  is  a  feare,  not  to  have  it  a  griefe. 

592.  The  Catt  sees  not  the  mouse  ever. 

593.  Little  dogs  start  the  Hare,  the  great  get  her. 

594.  Willowes  are  weak,  yet  they  bind  other  wood. 

595.  A  good  payer  is  master  of  anothers  purse. 

596.  The  thread  breakes,  where  it  is  weakest, 

597.  Old  men,  when  they  scorne  young,  make  much  of 

death. 

598.  God  is  at  the  end,  when  we  thinke  he  is  furthest  off  it. 

599.  A  good  Judge  conceives  quickly,  judges  slowly. 

600.  Rivers  neede  a  spring. 

60 1.  He  that  contemplates  hath  a  day  without  night. 

602.  Give  loosers  leave  to  talke. 

603.  Losse  embraceth  shame. 

604.  Gaming,  women,  and  wine,  while  they  laugh  they 

make  men  pine. 

605.  The  fatt  man  knoweth  not,  what  the  leane  thinketh. 

606.  Wood  halfe  burnt  is  easily  kindled, 

607.  The  fish  adores  the  bait. 

608.  He  that  goeth  farre  hath  many  encounters. 

609.  Every  bees  hony  is  sweet. 

*6io.  The  slothful  is  the  servant  of  the  counters. 
6 1 1 .  Wisedome  hath  one  foot  on  Land,  and  another  on  Sea. 

582  Happier  the  hands  fetter'd  then  the  head  distracted.  LG  589  a  great 

force  in  LG  591  not  to  have  it]  to  want  it  is  LG  595  payer  Pickering 

(Ital. pagadore)\  prayer  OP  JP  597  young,  JPi  young  OP  610  aseruant 

of  the  vertuous.  LG 


342  OUTLANDISH   PROVERBS 

612.  The  thought  hath  good  leggs,  and  the  quill  a  good 

tongue. 

613.  A  wise  man  needes  not  blush  for  changing  his  pur- 

pose. 

614.  The  March  sunne  raises  but  dissolves  not. 
^615.  Time  is  the  Rider  that  breakes  youth. 

6 1 6.  The  wine  in  the  bottell  doth  not  quench  thirst. 

617.  The  sight  of  a  man  hath  the  force  of  a  Lyon. 

6 1 8.  An  examined  enterprize  goes  on  boldly. 

619.  In  every  Art  it  is  good  to  have  a  master. 

620.  In  every  country  dogges  bite. 

62 1.  In  every  countrey  the  sun  rises  in  the  morning. 

622.  A  noble  plant  suites  not  with  a  stubborne  ground. 

623.  You  may  bring  a  horse  to  the  river,  but  he  will  drinke 

when  and  what  he  pleaseth. 
Before  you  make  a  friend,  eate  a  bushell  of  salt  with 

him. 
Speake  fitly,  or  be  silent  wisely. 

626.  Skill  and  confidence  are  an  unconquered  army. 

627.  I  was  taken  by  a  morsell,  saies  the  fish. 

628.  A  disarmed  peace  is  weake. 

629.  The  ballance  distinguisheth  not  betweene  gold  and 

lead. 

630.  The  perswasion  of  the  fortunate  swaies  the  doubtfull. 

631.  To  bee  beloved  is  above  all  bargaines. 
*632.  To  deceive  ones  selfe  is  very  easie. 
*633.  The  reasons  of  the  poore  weigh  not. 

634.  Perversnes  makes  one  squint  ey'd. 

635.  The  evening  praises  the  day,  and  the  morning  a  host. 

636.  The  table  robbes  more  then  a  thiefe. 

637.  When  age  is  jocond  it  makes  sport  for  death. 

638.  True  praise  rootes  and  spreedes. 

639.  Feares  are  divided  in  the  midst. 

*64O.  The  soule  needs  few  things,  the  body  many. 

64 1 .  Astrologie  is  true,  but  the  Astrologers  cannot  finde  it. 

642.  Ty  it  well,  and  let  it  goe. 

643.  Emptie  vessels  sound  most. 
^644.  Send  not  a  Catt  for  Lard. 

635  host  Ed  (Ital.  I'hoste):  frost  OP  JP       See  note  640  few]  some  LG 


OUTLANDISH  PROVERBS  343 

645.  Foolish  tongues  talke  by  the  dozen. 

646.  Love  makes  one  fitt  for  any  work. 

647.  A  pittifull  mother  makes  a  scald  head. 

648.  An  old  Physitian,  and  a  young  Lawyer. 
*649.  Talke  much  and  erre  much,  saies  the  Spanyard. 

650.  Some  make  a  conscience  of  spitting  in  the  Church, 

yet  robbe  the  Altar. 

651.  An  idle  head  is  a  boxe  for  the  winde. 

652.  Shew  me  a  Iyer,  and  Tie  shew  thee  a  theefe. 

653.  A  beane  in  liberty  is  better  then  a  comfit  in  prison. 

654.  None  is  borne  Master. 

*6  5  5  .   Shew  a  good  man  his  errour  and  he  turnes  it  to  a  vertue, 
but  an  ill  man  doubles  his  fault. 

656.  None  is  offended  but  by  himselfe. 

657.  None  saies  his  Garner  is  full. 

658.  In  the  husband  wisedome,  in  the  wife  gentlenesse. 

659.  Nothing  dries  sooner  then  a  teare. 

660.  In  a  Leopard  the  spotts  are  not  observed. 
66  1.  Nothing  lasts  but  the  Church. 

662.  A  wise  man  cares  not  for  what  he  cannot  have. 

663.  It  's  not  good  fishing  before  the  net. 

664.  He  cannot  be  vertuous  that  is  not  rigorous. 

665.  That  which  will  not  be  spun,  let  it  not  come  betweene 

the  spindle  and  the  distaffe. 

666.  When  my  house  burnes,  it's  not  good  playing  at 

Chesse. 

667.  No  barber  shaves  so  close  but  another  finds  worke. 

668.  Ther's  no  great  banquet  but  some  fares  ill. 

669.  A  holy  habit  clenseth  not  a  foule  soule. 

670.  Forbeare  not  sowing  because  of  birds. 

671.  Mention  not  a  halter  in  the  house  of  him  that  was 

hanged. 

672.  Speake-not  of  a  dead  man  at  the  table. 

673.  A  hatt  is  not  made  for  one  shower. 

674.  No  sooner  is  a  Temple  built  to  God  but  the  Devill 

builds  a  Chappell  hard  by. 
Every  one  puts  his  fault  on  the  Times. 


649  LG  om.  saies  the  Spanyard  652  Tie  JP:  ile  OP  655  an  ill  man 

doubleth  LG  :  an  ill,  it  doubles  OP  JP  675  putt  their  faults  LG 


344  OUTLANDISH  PROVERBS 

676.  You  cannot  make  a  wind-mill  goe  with  a  paire  of 

bellowes. 

677.  Pardon  all  but  thy  selfe. 

*678.  Every  one  is  weary,  the  poore  in  seeking,  the  rich  in 
keeping,  the  good  in  learning. 

679.  The  escaped  mouse  ever  feeles  the  taste  of  the  bait. 

680.  A  litle  wind  kindles;  much  puts  out  the  fire. 
*68i.  Dry  bread  at  home  is  better  then  rost  meate  abroad. 

682.  More  have  repented  speech  then  silence. 

683.  The  coveteous  spends  more  then  the  liberall. 

684.  Divine  ashes  are  better  then  earthly  meale. 

685.  Beauty  drawes  more  then  oxen. 

686.  One  father  is  more  then  a  hundred  Schoolemasters. 

687.  One  eye  of  the  masters  sees  more,  then  ten  of  the 

servants. 

688.  When  God  will  punish,  hee  will  first  take  away  the 

understanding. 

689.  A  little  labour,  much  health. 

690.  When  it  thunders,  the  theefe  becomes  honest. 

691.  The  tree  that  God  plants,  no  winde  hurts  it. 

692.  Knowledge  is  no  burthen. 

693.  It's  a  bold  mouse  that  nestles  in  the  catts  eare. 

694.  Long  jesting  was  never  good. 

695.  If  a  good  man  thrive,  all  thrive  with  him. 

696.  If  the  mother  had  not  beene  in  the  oven,  shee  had 

never  sought  her  daughter  there. 

697.  If  great  men  would  have  care  of  little  ones,  both 

would  last  long. 

698.  Though  you  see  a  Church-man  ill,  yet  continue  in  the 

Church  still. 

699.  Old  praise  dies,  unlesse  you  feede  it. 

*7<DO.   If  things  were  to  be  done  twice,  all  would  be  wise. 
701.  Had  you  the  world  on  your  Chesse-bord,  you  could 

not  fit  all  to  your  mind. 
*7O2.  Suffer  and  expect. 

703.   If  fooles  should  not  foole  it,  they  should  loose  their 
season. 

678  in  (3  times)]  a  LG  692  burden  JP  700  If  all  things  might  be  LG 

701  fit]  fill  yP         702  LG  adds  sustine,  abstine.         703  should  loose]  shall  lose  JP 


OUTLANDISH  PROVERBS  345 

*7<D4.  Love  and  businesse  teach  eloquence. 

705.  That  which  two  will,  takes  effect. 
*7o6.  He   complaines  wrongfully  of   the  sea   that  twice 
suffers  shipwrack. 

707.  He  is  onely  bright  that  shines  by  himselfe. 

708.  A  valiant  mans  looke  is  more  then  a  cowards  sword. 

709.  The  effect  speakes,  the  tongue  needes  not. 

710.  Divine  grace  was  never  slow. 

*7 1 1 .   Reason  lies  betweene  the  spurre  and  the  bridle. 

712.  It's  a  proud  horse  that  will  not  carry  his  owne  pro- 

vender. 

713.  Three  women  make  a  market. 

714.  Three  can  hold  their  peace,  if  two  be  away. 

715.  It's  an  ill  councell  that  hath  no  escape. 

716.  All  our  pompe  the  earth  covers. 

717.  To  whirle  the  eyes  too  much  shewes  a  Kites  braine. 

718.  Comparisons  are  odious. 

719.  All  keyes  hang  not  on  one  girdle. 

720.  Great  businesses  turne  on  a  little  pinne. 

721.  The  wind  in  ones  face  makes  one  wise. 

722.  All  the  Armes  of  England  will  not  arme  feare. 

723.  One  sword  keepes  another  in  the  sheath. 

724.  Be  what  thou  wouldst  seeme  to  be. 

725.  Let  all  live  as  they  would  die. 

726.  A  gentle  heart  is  tyed  with  an  easie  thread. 

727.  Sweet  discourse  makes  short  daies  and  nights. 

728.  God  provides  for  him  that  trusteth. 

729.  He  that  will  not  have  peace,  God  gives  him  warre. 

730.  To  him  that  will,  waies  are  not  wanting. 

731.  To  a  great  night,  a  great  Lanthorne. 

732.  To  a  child  all  weather  is  cold. 
733-  Where  there  is  peace,  God  is. 

*734.  None  is  so  wise,  but  the  foole  overtakes  him. 

735.  Fooles  give  to  please  all  but  their  owne. 

736.  Prosperity  lets  goe  the  bridle. 

*737-  The  Frier  preached  against  stealing,  and  had  a  goose 
in  his  sleeve. 

706  of  LG  (Ital.  del  mare):  on  OP  JP      that]  who  LG  711  lyeth  LG 

731  night]  misprinted  light  1859  734  but  that  the  foole  LG 


346  OUTLANDISH    PROVERBS 

738.  To  be  too  busie  gets  contempt. 

739.  February  makes  a  bridge  and  March  breakes  it. 

740.  A  horse  stumbles  that  hath  foure  legges. 

741.  The  best  smell  is  bread,  the  best  savour,  salt,  the  best 

love  that  of  children. 

742.  That's  the  best  gowne  that  goes  up  and  downe  the 

house. 

743.  The  market  is  the  best  garden. 

744.  The  first  dish  pleaseth  all. 

745.  The  higher  the  Ape  goes,  the  more  he  shewes  his 

taile. 

746.  Night  is  the  mother  of  Councels. 

747.  Gods  Mill  grinds  slow,  but  sure. 

748.  Every  one  thinkes  his  sacke  heaviest. 

749.  Drought  never  brought  dearth. 

750.  All  complaine. 

751.  Gamsters  and  race-horses  never  last  long. 

752.  It's  a  poore  sport  that's  not  worth  the  candle. 

753.  He  that  is  fallen  cannot  helpe  him  that  is  downe. 

754.  Every  one  is  witty  for  his  owne  purpose. 

755.  A  little  lett  lets  an  ill  workeman. 

756.  Good  workemen  are  seldome  rich. 

757.  By  doing  nothing  we  learne  to  do  ill. 

758.  A  great  dowry  is  a  bed  full  of  brables. 

759.  No  profit  to  honour,  no  honour  to  Religion. 

760.  Every  sin  brings  it's  punishment  with  it. 

761.  Of  him  that  speakes  ill,  consider  the  life  more  then 

the  words. 

762.  You  cannot  hide  an  eele  in  a  sacke. 

763.  Give  not  S.  Peterso  much,  to  leave  Saint  Paul  nothing. 

764.  You  cannot  flea  a  stone. 

765.  The  chiefe  disease  that  raignes  this  yeare  is  folly. 

766.  A  sleepy  master  makes  his  servant  a  Lowt. 

767.  Better  speake  truth  rudely,  then  lye  covertly. 

768.  He  that  feares  leaves,  let  him  not  goe  into  the  wood. 

769.  One  foote  is  better  then  two  crutches. 

770.  Better  suffer  ill,  then  doe  ill. 

752  not  JP:  nor  OP  758  brambles  Pickering,  1859  76 1  words]  word  JP 

762  an  eele]  a  needle  conj.  Ed  (Fr.  aiguilles)   See  note 


OUTLANDISH   PROVERBS  347 

*77 1 .  Neither  praise  nor  dispraise  thy  selfe,  thy  actions  serve 
the  turne. 

772.  Soft  and  faire  goes  farre. 

773.  The  constancy  of  the  benefits  of  the  yeere  in  their 

seasons  argues  a  Deity. 
*774»  Praise  none  too  much,  for  all  are  fickle. 

775.  It's  absurd  to  warme  one  in  his  armour. 

776.  Law  sutes  consume  time,  and  mony,  and  rest,  and 

friends. 

777.  Nature  drawes  more  then  ten  teemes. 

778.  Hee  that  hath  a  wife  and  children  wants  not  businesse. 

780.  A  shippe  and  a  woman  are  ever  repairing. 

781.  He  that  feares  death  lives  not. 

782.  He  that  pitties  another,  remembers  himselfe. 

783.  He  that  doth  what  he  should  not,  shall  feele  what  he 

would  not. 

*784.  Hee  that  marries  for  wealth  sells  his  liberty. 

785.  He  that  once  hitts,  is  ever  bending. 

786.  He  that  serves,  must  serve. 

787.  He  that  lends,  gives. 

788.  He  that  preacheth  giveth  almes. 

789.  He  that  cockers  his  child,  provides  for  his  enemie. 

790.  A  pittifull  looke  askes  enough. 

791.  Who  will  sell  the  Cow,  must  say  the  word. 

792.  Service  is  no  Inheritance. 

793.  The  faulty  stands  on  his  guard. 

794.  A  kinsman,  a  friend,  or  whom  you  intreate,  take  not 

to  serve  you,  if  you  will  be  served  neately. 

795.  At  Court,  every  one  for  himselfe. 

796.  To  a  crafty  man,  a  crafty  and  an  halfe. 

797.  Hee  that  is  throwne  would  ever  wrestle. 

798.  He  that  serves  well  needes  not  ask  his  wages. 

799.  Faire  language  grates  not  the  tongue. 

800.  A  good  heart  cannot  lye. 

80 1.  Good  swimmers  at  length  are  drowned. 

802.  Good  land,  evill  way. 

803.  In  doing  we  learne. 

771  Prayse  not  thyself,  thy  actions  serue  the  Turne.  LG  773  benefits  Ed\ 

benefit  OP  JP  774  too  JP\  to  OP  780  numbered  thus  in  OP 


348  OUTLANDISH    PROVERBS 

804.  It 's  good  walking  with  a  horse  in  ones  hand. 

805.  God,  and  Parents,  and  our  Master,  can  never  be 

requited. 

806.  An  ill  deede  cannot  bring  honour. 

807.  A  small  heart  hath  small  desires. 
*8o8.  All  are  not  merry  that  dance  lightly. 

809.  Curtesie  on  one  side  only  lasts  not  long. 

810.  Wine-Counsels  seldome  prosper. 
8  1 1,  Weening  is  not  measure. 

8 1 2.  The  best  of  the  sport  is  to  doe  the  deede,  and  say 

riothing. 

*8i3.   If  thou  thy  selfe  canst  doe  it,  attend  no  others  helpe 
or  hand. 

814.  Of  a  little  thing  a  little  displeaseth. 

815.  He  warmes  too  neere  that  burnes. 

*8i6.  God  keepe  me  from  foure  housfcs,   an  Vsurers,   a 

Taverne,  a  Spittle,  and  a  Prison. 
817.   In  an  hundred  elles  of  contention,  there  is  not  an  inch 

of  love. 
*8  1 8.  Doe  what  thou  oughtest,  and  come  what  come  can. 

819.  Hunger  makes  dinners,  pastime  suppers. 

820.  In  a  long  journey  straw  waighs. 

821.  Women  laugh  when  they  can,  and  weepe  when  they 

will. 

822.  Warre  is  deaths  feast. 

823.  Set  good  against  evill. 

824.  Hee  that  brings  good  newes  knockes  hard. 

825.  Beate  the  dog  before  the  Lyon. 

826.  Hast  comes  not  alone. 

*827.  You  must  loose  a  flie  to  catch  a  trout. 

828.  Better  a  snotty  child,  then  his  nose  wip'd  off. 

*829-  No  prison  is  faire,  nor  love  foule. 

830.  Hee  is  not  free  that  drawes  his  chaine. 

831.  Hee  goes  not  out  of  his  way,  that  goes  to  a  good  Inne. 
833.  There  comes  nought  out  of  the  sacke  but  what  was 

there. 

8 1 3  LG  om.  or  hand  (absent  also  from  Fr.)  817  In  an  JP:  In  OP  8 1 8  come 

what  can  .LG  829&noLoue  fowl .  LG  829  omitted  here  in  JP  but  included 

later  (No.   1122)  833  numbered  thus   in    OP      comes   Ed\    come    OP  JP 


OUTLANDISH    PROVERBS  349 

^834.  A  little  given  seasonably  excuses  a  great  gift. 

835.  Hee  lookes  not  well  to  himselfe  that  lookes  not  ever. 

836.  He  thinkes  not  well,  that  thinkes  not  againe. 

837.  Religion,  Credit,  and  the  Eye  are  not  to  be  touched. 
^838.  The  tongue  is  not  steele,  yet  it  cuts. 

839.  A  white  wall  is  the  paper  of  a  foole. 

840.  They  talke  of  Christmas  so  long,  that  it  comes. 

841.  That  is  gold  which  is  worth  gold. 

842.  It's  good  tying  the  sack  before  it  be  full. 

843.  Words  are  women,  deedes  are  men. 

844.  Poverty  is  no  sinne. 

845.  A  stone  in  a  well  is  not  lost. 

^846.  He  can  give  little  to  his  servant,  that  lickes  his  knife. 

847.  Promising  is  the  eve  of  giving. 

848.  Hee  that  keepes  his  owne  makes  warre. 

849.  The  Wolfe  must  dye  in  his  owne  skinne. 

850.  Goods  are  theirs  that  enjoy  them. 

851.  He  that  sends  a  foole  expects  one. 

852.  He  that  can  stay  obtaines. 

*853.  He  that  gaines  well  and  spends  well,   needes  no 

count  booke. 

854.  He  that  endures  is  not  overcome. 

*85£.  He  that  gives  all  before  hee  dies  provides  to  suffer. 

^856.  He  that  talkes  much  of  his  happinesse  summons 

griefe. 

857.  Hee  that  loves  the  tree,  loves  the  branch. 

858.  Who  hastens  a  glutton  choakes  him. 

859.  Who  praiseth  Saint  Peter,  doth  not  blame  Saint  Paul. 
*86o.  He  that  hath  not  the  craft,  let  him  shut  up  shop. 

86 1.  He  that  knowes  nothing,  doubts  nothing. 

862.  Greene  wood  makes  a  hott  fire. 
^863.  He  that  marries  late,  marries  ill. 

864.  He  that  passeth  a  winters  day  escapes  an  enemy. 

*86£.  The  Rich  knowes  not  who  is  his  friend. 

866.  A  morning  sunne,  and  a  wine-bred  child,  and  a  latin- 

bred  woman,  seldome  end  well. 

867.  To  a  close  shorne  sheepe,  God  gives  wind  by  measure. 

834  excuscth  LG  853  count]  account  Pickering      booke]  books  LG  855 

before]  ere  LG  856  that]  who  LG  863  marries  (bis)']  marrieth  LG 


350  OUTLANDISH    PROVERBS 

868.  A  pleasure  long  expected  is  deare  enough  sold. 

869.  A  poore  mans  Cow  dies,  a  rich  mans  child. 

870.  The  Cow  knowes  not  what  her  taile  is  worth,  till  she 

have  lost  it. 

871.  Chuse  a  horse  made,  and  a  wife  to  make. 

872.  It's  an  ill  aire  where  wee  gaine  nothing. 

873.  Hee  hath  not  liv'd,  that  lives  not  after  death. 

874.  So  many  men  in  Court  and  so  many  strangers. 

875.  He  quits  his  place  well,  that  leaves  his  friend  there. 

876.  That  which  sufficeth  is  not  little. 

877.  Good  newes  may  bee  told  at  any  time,  but  ill  in  the 

morning. 

878.  Hee  that  would  be  a  Gentleman,  let  him  goe  to  an 

assault. 

879.  Who  paies  the  Physitian,  does  the  cure. 
*88o.  None  knowes  the  weight  of  anothers  burthen. 
*88  i.   Every  one  hath  a  foole  in  his  sleeve. 

882.  One  houres  sleepe  before  midnight  is  worth  three 

after. 

883.  In  a  retreat  the  lame  are  formost. 

884.  It's  more  paine  to  doe  nothing  then  something. 

885.  Amongst  good  men  two  men  suffice. 

886.  There  needs  a  long  time  to  know  the  worlds  pulse. 

887.  The  ofspring  of  those  that  are  very  young,  or  very  old, 

lasts  not. 

888.  A  Tyrant  is  most  tyrant  to  himselfe. 

889.  Too  much  taking  heede  is  losse. 

890.  Craft  against  craft  makes  no  living. 

891.  The  Reverend  are  ever  before. 

892.  France  is  a  meddow  that  cuts  thrice  a  yeere. 

893.  'Tis  easier  to  build  two  chimneys,  then  to  maintaine 

one. 

894.  The  Court  hath  no  Almanack. 

895.  He  that  will  enter  into  Paradise,  must  have  a  good 

key. 

896.  When  you  enter  into  a  house,  leave  the  anger  ever  at 

the  doore. 

869  dies,  a  Ed;  dies  a  JP:  dies  OP  875  there]  here  Pickering,  Grosart 

880  is  followed  in  LG  by  (*)  Hee  payes  too  deare  for  honey  that  licks  it  from  thornea. 


OUTLANDISH    PROVERBS  351 

897.  Hee  hath  no  leisure  who  useth  it  not. 

898.  It's  a  wicked  thing  to  make  a  dearth  ones  garner. 

899.  He  that  deales  in  the  world  needes  foure  seeves. 
*9<DO.  Take  heede  of  an  oxe  before,  of  an  horse  behind,  of 

a  monke  on  all  sides. 

901.  The  yeare  doth  nothing  else  but  open  and  shut. 

902.  The  ignorant  hath  an  Eagles  wings,  and  an  Owles 

eyes. 

903.  There  are  more  Physitians  in  health  then  drunkards. 

904.  The  wife  is  the  key  of  the  house. 

905.  The  Law  is  not  the  same  at  morning  and  at  night. 

906.  Warre  and  Physicke  are  governed  by  the  eye. 

907.  Halfe  the  world  knowes  not  how  the  other  halfe  lives. 

908.  Death  keepes  no  Calender. 

909.  Ships  feare  fire  more  then  water. 
*9io.  The  least  foolish  is  wise. 

911.  The  chiefe  boxe  of  health  is  time. 
*9i2.   Silkes  and  Satins  put  out  the  fire  in  the  chimney. 

913.  The  first  blow  is  as  much  as  two. 

914.  The  life  of  man  is  a  winter  way. 

915.  The  way  is  an  ill  neighbour. 

916.  An  old  mans  staffe  is  the  rapper  of  deaths  doore. 

917.  Life  is  halfe  spent  before  we  know  what  it  is. 

918.  The  singing  man  keepes  his  shop  in  his  throate, 

919.  The  body  is  more  drest  then  the  soule. 

920.  The  body  is  sooner  drest  then  the  soule. 

92 1.  The  Physitian  owes  all  to  the  patient,  but  the  patient 

owes  nothing  to  him  but  a  little  mony. 

922.  The  little  cannot  bee  great,  unlesse  he  devoure  many. 

923.  Time  undermines  us. 

^924.  The  Chollerick  drinkes,  the  Melancholick  eates,  the 
Flegmatick  sleepes. 

925.  The  Apothecaries  morter  spoiles  the  Luters  musick. 

*92<5.  Conversation  makes  one  what  he  is. 

927.  The  deafe  gaines  the  injury. 

*928.  Yeeres  know  more  then  bookes. 

929.  Wine  is  a  turne-coate  (first  a  friend,  then  an  enemy). 

900  sides]  hands  LG  907  lives  1859  (Fr.  *>/>):  lies  OP  JP  912  in]  of 

LG  924  eats,  JPi  eates  j  OP  926  one  what  they  are.  LG 


352  OUTLANDISH    PROVERBS 

930.  Wine  ever  paies  for  his  lodging, 

931.  Wine  makes  all  sorts  of  creatures  at  table. 

932.  Wine  that  cost  nothing  is  digested  before  it  be  drunke. 

933.  Trees  eate  but  once. 

934.  Armour  is  light  at  table. 

935.  Good  horses  make  short  miles. 

936.  Castles  are  Forrests  of  stones. 

937.  The  dainties  of  the  great  are  the  teares  of  the  poore. 

938.  Parsons  are  soules  waggoners. 

*939*  Children  when  they  are  little  make  parents  fooles, 
when  they  are  great  they  make  them  mad. 

940.  The  Mr  absent,  and  the  house  dead. 

941.  Dogs  are  fine  in  the  field. 

942.  Sinnes  are  not  knowne  till  they  bee  acted. 

943.  Thornes  whiten  yet  doe  nothing. 

944.  All  are  presumed  good,  till  they  are  found  in  a  fault. 

945.  The  great  put  the  little  on  the  hooke. 

946.  The  great  would  have  none  great  and  the  little  all 

little. 

947.  The  Italians  are  wise  before  the  deede,  the  Germanes 

in  the  deede,  the  French  after  the  deede. 

949.  Every  mile  is  two  in  winter. 

950.  Spectacles  are  deaths  Harquebuze. 

951.  Lawyers  houses  are  built  on  the  heads  of  fooles. 

952.  The  house  is  a  fine  house,  when  good  folke  are 

within. 
*953'  The  best  bred  have  the  best  portion. 

954.  The  first  and  last  frosts  are  the  worst. 

955.  Gifts  enter  every  where  without  a  wimble. 

956.  Princes  have  no  way. 

957.  Knowledge  makes  one  laugh,  but  wealth  makes  one 

dance. 

958.  The  Citizen  is  at  his  businesse  before  he  rise. 

959.  The  eyes  have  one  language  every  where. 

960.  It  is  better  to  have  wings  then  homes. 

961.  Better  be  a  foole  then  a  knave. 

962.  Count  not  fowre  except  you  have  them  in  a  wallett. 

939  their  parents  LG  949  numbered  thus  in  OP  952  folke]  folks  JP 

953  portions  LG 


OUTLANDISH    PROVERBS  353 

963.  To  live  peaceably  with  all  breedes  good  blood. 

964.  You  may  be  on  land,  yet  not  in  a  garden. 

965.  You  cannot  make  the  fire  so  low  but  it  will  get  out. 

966.  Wee  know  not  who  lives  or  dies, 

*96y.  An  Oxe  is  taken  by  the  horns,  and  a  Man  by  the 
tongue. 

968.  Manie  things  are  lost  for  want  of  asking. 

969.  No  Church-yard  is  so  handsom,  that  a  man  would 

desire  straight  to  bee  buried  there. 

970.  Citties  are  taken  by  the  eares. 

971.  Once  a  yeare  a  man  may  say:  On  his  conscience. 

972.  Wee  leave  more  to  do  when  wee  dye,  then  wee  have 

done. 

973.  With  customes  wee  live  well,  but  Lawes  undoe  us. 

974.  To  speake  of  an  Vsurer  at  the  table  marres  the  wine. 

975.  Paines  to  get,  care  to  keep,  feare  to  lose. 

976.  For  a  morning  raine  leave  not  your  journey. 

977.  One  faire  day  in  winter  makes  not  birds  merrie. 

978.  Hee  that  learnes  a  trade  hath  a  purchase  made. 

979.  When  all  men  have  what  belongs  to  them,  it  cannot 

bee  much. 

980.  Though  God  take  the  sunne  out  of  the  Heaven,  yet 

we  must  have  patience. 

981.  When  a  man  sleepes,  his  head  is  in  his  stomach. 

982.  When  one  is  on  horsebacke  hee  knowes  all  things. 

983.  When  God  is  made  master  of  a  family,  he  orders  the 

disorderly. 

984.  When  a  Lackey  comes  to  hells  doore,  the  devills  locke 

the  gates. 

985.  He  that  is  at  ease  seekes  dainties. 

986.  Hee  that  hath  charge  of  soules  transports  them  not 

in  bundles. 

987.  Hee  that  tells  his  wife  newes  is  but  newly  married. 

988.  Hee  that  is  in  a  towne  in  May  loseth  his  spring. 

989.  Hee  that  is  in  aTaverne  thinkes  he  is  in  a  vine-garden. 

990.  He  that  praiseth  himselfe  spattereth  himselfe. 

967  Take  an  oxc  by  his  homes  &  a  man  by  his  tongue.  LG  971  On  ^.P: 

on  OP  974  numbered  674  in  OP  978  numbered  278  in  OP  983 

the  master  JP         orders]  disorders  JP 
917.15  A  a 


354  OUTLANDISH    PROVERBS 

991.  Hee  that  is  a  master  must  serve  (another). 

992.  He  that  is  surprized  with  the  first  frost  feeles  it  all 

the  winter  after. 

993.  Hee  a  beast  doth  die,  that  hath  done  no  good  to  his 

country. 

994.  He  that  followes  the  Lord  hopes  to  goe  before, 

995.  He  that  dies  without  the  company  of  good  men  puts 

not  himselfe  into  a  good  way. 

996.  Who  hath  no  head,  needes  no  hatt. 

997.  Who  hath  no  hast  in  his  businesse,  mountaines  to 

him  seeme  valleys. 

998.  Speake  not  of  my  debts,  unlesse  you  meane  to  pay 

them. 

999.  He  that  is  not  in  the  warres  is  not  out  of  danger. 
1000.  He  that  gives  me  small  gifts  would  have  me  live, 

i  oo  i .  He  that  is  his  owne  Counsellor  kViowes  nothing  sure 
but  what  hee  hath  laid  out. 

1 002.  He  that  hath  lands  hath  quarrells. 

1003.  Hee  that  goes  to  bed  thirsty  riseth  healthy. 

1004.  Who  will  make  a  doore  of  gold  must  knock  a  naile 

every  day. 

1005.  A  trade  is  better  then  service. 

1006.  Hee  that  lives  in  hope  danceth  without  musick. 

1007.  To  review  ones  store  is  to  mow  twice. 

1008.  Saint  Luke  was  a  Saint  and  a  Physitian,  yet  is  dead. 

1009.  Without  businesse  debauchery. 

1010.  Without  danger  we  cannot  get  beyond  danger. 

i  on.  Health    and    sicknesse    surely    are    mens    double 
enemies. 

1012.  If  gold  knew  what  gold  is,  gold  would  get  gold  I  wis. 

1013.  Little  losses  amaze,  great  tame. 

1014.  Chuse  none  for  thy  servant  who  have  served  thy 

betters. 

1015.  Service  without  reward  is  punishment. 

1016.  If  the  husband  be  not  at  home,  there  is  nobodie. 

1017.  An  oath  that  is  not  to  bee  made  is  not  to  be  kept. 

996  hatt]  heart  JP  1010  One  of  the  B.M.  copies  (C  63  c  6)  o/Witts  Recrea- 

tions ends  here ;  the  last  leaf  is  a  cancel,  having  Nos.  1003-10  reset,  followed  by  Finis 
and  Imprimatur  j  in  No.  1010  it  has  before  instead  of  beyond 


OUTLANDISH    PROVERBS  355 

1018.  The  eye  is  bigger  then  the  belly. 

1019.  If  you  would  bee  at  ease,  all  the  world  is  not. 

1 020.  Were  it  not  for  the  bone  in  the  legge,  all  the  world 

would  turne  Carpenters  (to  make  them  crutches). 

1 02 1.  If  you  must  flie,  flie  well. 
1 02  2.  All  that  shakes  falles  not. 

1023.  All  beasts  of  prey  are  strong  or  treacherous. 

1024.  If  the  braine  sowes  not  corne,  it  plants  thistles. 

1025.  A  man  well  mounted  is  ever  Cholerick. 

1026.  Every  one  is  a  master  and  servant. 

1027.  A  piece  of  a  Churchyard  fitts  every  body. 

1028.  One  month  doth  nothing  without  another. 

1029.  A  master  of  straw  eates  a  servant  of  steele. 

1030.  An  old  cat  sports  not  with  her  prey. 

1031.  A  woman  conceales  what  shee  knowes  not. 

1032.  Hee  that  wipes  the  childs  nose,  kisseth  the  mothers 

cheeke. 

FINIS 

1028  month  Grosart  (Fr.  mois,  Gn.  Mortal} :  mouth  OP  JP 


JACULA  PRUDENTUM 

Or  Outlandish  Proverbs  y  Sentences  y  &c. 

Selected  By  MY  George  Herbert,  Late  Orator 

of  the  Universitie  of  Cambridg. 

[Includes  all  the  -proverbs  in  Outlandish  Proverbs  (1640), 
with  the  following  additions  .] 

(irf).  Old  men  go  to  Death,  Death  comes  to  Young  men. 

(Before  No.  i.) 
(40^).  Benefits  please  like  flowers  while  they  are  fresh. 

(After  No.  40.) 
(40^).  Between  the  businesse  of  life  and  the  day  of  death, 

a  space  ought  to  be  interposed.  (After  No.  40^.) 
(56*2).  Nothing  is  to  be  presumed  on,  or  despaired  of. 

(After  No.  56.) 

(7  1  a).   Cities  seldome  change  Religion  only.  (After  No.  7  1  .) 
(135^).   Slander  is  a  shipwrack  by  a  dry  Tempest.    (After 

No.  135.) 

[The  following  come  after  No.  1032.] 

1033.  Gentility  is  nothing  but  Ancient  Riches. 

1034.  To  go  where  the  King  goes  afoot  (i.e.  to  the  stool). 

1035.  To  go  upon  the  Franciscans  Hackney  (i.e.  on  foot). 

1036.  Amiens  was  taken  by  the  Fox,  and  retaken  by  the 

Lion. 

1037.  After  Death  the  Doctor. 

1038.  Ready  mony  is  a  ready  Medicine. 

1039.  It  is  the  Philosophy  of  the  Distaffe. 

1  040.   It  is  a  sheep  of  Berry,  it  is  marked  on  the  nose  (applyed 
to  those  that  have  a  blow). 

1041.  To  build  castles  in  Spain. 

1042.  An  Idle  youth,  a  needy  Age. 

1043.  Silke  doth  quench  the  fire  in  the  Kitchin. 


From  Herbert's  Remains  (1652)  :  separate  title-page  to  Jacula  Pructentum,  " 
as  above  and  dated  1651.  No  proverbs  are  numbered  in  that  edition.  Explanations 
of  Nos.  1034,  1035,  1040,  &c.,  there  given  without  brackets^  are  here  bracketed. 
1040  Berry  (Fr.  Berry  or  Bern):  Beery  JP  1043  Cf.  No.  912 


JACULA   PRUDENTUM  357 

1044.  The  words  ending  in  Ique  do  mocke  the  Physician 

(as  Hectique,  Paralitique,  Apoplectique,  Lethar- 
gique). 

1045.  ^e    ^at    trusts    much    Obliges    much,    says    the 

Spaniard. 

1046.  He  that  thinks  amiss,  conchides  worse. 

1047.  A  man  would  live  in  Italy  (a  place  of  pleasure)  but 

he  would  chuse  to  dy  in  Spain  (where  they  say  the 
Catholick  Religion  is  professed  with  greatest 
strictness). 

1048.  Whatsoever  was  the  father  of  a  disease,  an  ill  dyet 

was  the  mother. 

1049.  Frenzy,  Heresie,  and  Jealovsie,  seldome  cured. 

1050.  There  is  no  heat  of  affection  but  is  joyned  with  some 

idlenesse  of  brain,  says  the  Spaniard. 

1051.  The  War  is  not  don  so  long  as  my  Enemy  lives. 

1052.  Some  evils  are  cured  by  contempt. 

1053.  Power  seldome  grows  old  at  Court. 

1054.  Danger  it  selfe  the  best  remedy  for  danger. 

1055.  Favour  will  as  surely  perish  as  life. 

1056.  Feare,  the  Bedle  of  the  Law. 

1057.  Heresie  is  the  school  of  pride. 

1058.  For  the  same  man  to  be  an  heretick  and  a  good  sub- 

ject, is  incompossible. 

1059.  Heresie  may  be  easier  kept  out,  then  shooke  off. 

1060.  Infants  manners  are  moulded  more  by  the  example  of 

Parents,  then  by  stars  at  their  nativities. 

1 06 1.  They  favour  learning  whose  actions  are  worthy  of  a 

learned  pen. 

1062.  Modesty  sets  off  one  newly  come  to  honour. 

1063.  No  naked  man  is  sought  after  to  be  rifled. 

1064.  There's  no  such  conquering  weapon  as  the  necessity 

of  conquering. 

1065.  Nothing  secure  unlesse  suspected. 

1066.  No  tye  can  oblige  the  perfidious. 

1067.  Spies  are  the  ears  and  eyes  of  Princes. 

1068.  The  life  of  spies  is  to  know,  not  bee  known. 

1069.  Religion  a  stalking  horse  to  shoot  other  foul. 

1070.  It's  a  dangerous  fire  begins  in  the  bed-straw. 


358  JACULA   PRUDENTUM 

1071.  Covetousnesse  breaks  the  bag. 

1072.  Fear  keepes  and  looks  to  the  vineyard,  and  not  the 

owner. 

1073.  The  noise  is  greater  then  the  nuts. 

1074.  Two  sparrows  on  one  Ear  of  Corn  make  an  ill  agree- 

ment. 

1075.  The  world  is  now  adayes,  God  save  the  Conquerour. 

1076.  Unsound  minds  like  unsound  Bodies,  if  you  feed,  you 

poyson. 

1077.  Not  only  ought  fortune  to  be  pictured  on  a  wheel,  but 

every  thing  else  in  this  world. 

1078.  All  covet,  all  lose. 

1079.  Better  is  one  Accipe,  then  twice  to  say,  Dabo  tibi. 

1080.  An  Asse  endures  his  burden,  but  not  more  then  his 

burden. 
1 08  i.  Threatned  men  eat  bread,  says  the  Spaniard. 

1082.  The  beades  in  the  Hand,  and  the  Divell  in  Capuch 

(or  cape  of  the  cloak). 

1083.  He  that  will  do  thee  a  good  turne,  either  he  will  be 

gon  or  dye. 

1084.  I  escaped  the  Thunder,  and  fell  into  the  Lightning. 

1085.  A  man  of  a  great  memory  without  learning  hath  a 

rock  and  a  spindle,  and  no  staffe  to  spin. 

1086.  The  death  of  wolves  is  the  safety  of  the  sheep. 

1087.  He  that  is  once  borne,  once  must  dy. 

1088.  He  that  hath  but  one  eye,  must  bee  afraid  to  lose  it. 

1089.  Hee  that  makes  himself  a  sheep,  shall  be  eat  by  the 

wolfe. 

1090.  He  that  steals  an  egge,  will  steal  an  oxe, 

1091.  He  that  will  be  surety,  shall  pay. 

1092.  He  that  is  afraid  of  leaves,  goes  not  to  the  wood. 

1093.  In  the  mouth  of  a  bad  dog  fals  often  a  good  bone. 

1094.  Those  that  God  loves,  do  not  live  long. 

1095.  Still  fisheth  he  that  catcheth  one. 

1096.  All  flesh  is  not  venison. 

1097.  A  City  that  parlies  is  half  gotten. 

1098.  A  dead  Bee  maketh  no  Hony. 

1099.  An  old  dog  barks  not  in  vain. 

1092  Cf.  No.  768  1097  Cf.  No.  586 


JACULA   PRUDENTUM  359 

1 1  oo.  They  that  hold  the  greatest  farmes,  pay  the  least  rent 
(applyed  to  rich  men  that  are  unthankful  to  God). 

1 101 .  Old  Camels  carry  young  Camels  skins  to  the  Market. 

1 1 02.  He  that  hath  time  and  looks  for  better  time,  time 

comes  that  he  repents  himself  of  time. 

1 103.  Words  and  feathers  the  wind  carries  away. 

1 104.  Of  a  pigs  taile  you  can  never  make  a  good  shaft. 

1105.  The  Bathe  of  the  Blackamoor  hath  sworne  not  to 

whiten. 

1 1 06.  To  a  greedy  eating  horse  a  short  halter. 

1 107.  The  Divell  divides  the  world  between  Atheisme  and 

Superstition. 

1 1 08.  Such  a  Saint,  such  an  offering. 

1 109.  We  do  it  soon  enough,  if  that  we  do  be  well. 
10.   Cruelty  is  more  cruell,  if  we  defer  the  pain. 

i    ii.  What  one  day  gives  us,  another  takes  away  from  us. 

12.  To  seek  in  a  Sheep  five  feet  when  there  is  but  four. 

13.  A  scab'd  horse  cannot  abide  the  comb. 

14.  God  strikes  with  his  finger,  and  not  with  all  his  arme. 

1115.  God  gives  his  wrath  by  weight,  and  without  weight 

his  mercy. 

1 1 1 6.  Of  a  new  Prince,  new  bondage. 

1117.  New  things  are  fair. 

1 1 1 8.  Fortune  to  one  is  Mother,  to  another  is  Step-mother. 

1119.  There  is  no  man,  though  never  so  little,  but  some- 

times he  can  hurt. 

1 1 20.  The  horse  that  drawes  after  him  his  halter,  is  not 

altogether  escaped. 

1 1 2 1 .  We  must  recoile  a  little,  to  the  end  we  may  leap  the 

better, 

1 122.  No  love  is  foule,  nor  prison  fair. 

1 123.  No  day  so  clear  but  hath  dark  clouds. 

1 124.  No  hair  so  small  but  hath  his  shadow. 

1125.  A  wolfe  will  never  make  war  against  another  wolfe. 

1126.  We  must  love,  as  looking  one  day  to  hate. 

1127.  It  is  good  to  have  some  friends  both  in  heaven  and 

hell. 

1128.  It  is  very  hard  to  shave  an  egge. 

1 1 22  already  included  in  Outlandish  Proverbs,  No.  829 


360  JACULA   PRUDENTUM 

1 1 29.  It  is  good  to  hold  the  asse  by  the  bridle. 

1 130.  The  healthfull  man  can  give  counsell  to  the  sick. 

131.  The  death  of  a  young  wolfe  doth  never  come  too  soon. 

132.  The  rage  of  a  wild  boar  is  able  to  spoil  more  then  one 

wood. 

133.  Vertue  flies  from  the  heart  of  a  Mercenary  man. 

1 34.  The  wolfe  eats  oft  of  the  sheep  that  have  been  warn'd. 

135.  The  mouse  that  hath  but  one  hole  is  quickly  taken. 

1 136.  To  play  at  Chesse  when  the  house  is  on  fire. 

1 137.  The  itch  of  disputing  is  the  scab  of  the  Church. 

1 138.  Follow  not  truth  too  near  the  heels,  lest  it  dash  out 

thy  teeth. 

1139.  Either  wealth  is  much  increased,  or  moderation  is 

much  decayed. 

1 140.  Say  to  pleasure.  Gentle  Eve,  I  will  none  of  your  apple. 

1141.  When  war  begins,  then  hell  operieth. 

1 142.  There  is  a  remedy  for  every  thing,  could  men  find  it. 

1 143.  There  is  an  hour  wherein  a  man  might  be  happy  all 

his  life,  could  he  find  it. 

1 144.  Great  Fortune  brings  with  it  Great  misfortune. 

1 145.  A  fair  day  in  winter  is  the  mother  of  a  storme. 

1 146.  Wo  be  to  him  that  reads  but  one  book. 

1 147.  Tithe,  and  be  rich. 

1 148.  Take  heed  of  the  wrath  of  a  mighty  man,  and  the 

tumult  of  the  people. 

1 149.  Take  heed  of  mad  folks  in  a  narrow  place. 

1 1 50.  Take  heed  of  credit  decaid,  and  people  that  have 

nothing. 

1151.  Take  heed  of  a  young  wench,  a  prophetesse,  and  a 

Lattin  bred  woman. 

1 152.  Take  heed  of  a  person  marked,  and  a  Widdow  thrice 

married. 

1153.  Take  heed  of  foul  dirty  wayes,  and  long  sicknesse. 

1 1 54.  Take  heed  of  winde  that  comes  in  at  a  hole,  and  a 

reconciled  Enemy. 

1 155.  Take  heed  of  a  step-mother;  the  very  name  of  her 

suffketh. 

i  1 56.  Princes  are  venison  in  Heaven, 
i  157.   Criticks  are  like  brushers  of  Noblemens  cloaths. 


JACULA  PRUDENTUM  361 

1158.  He  is  a  great  Necromancer,  for  he  asks  counsell  of 

the  Dead  (i.e.  books). 

1 159.  A  man  is  known  to  be  mortal  by  two  things,  Sleep 

and  Lust. 

1 1 60.  Love  without  end,  hath  no  end,  says  the  Spaniard: 

(meaning,  if  it  were  not  begun  on  particular  ends, 
it  would  last). 

1 1 6 1 .  Stay  a  while,  that  we  may  make  an  end  the  sooner. 

1 162.  Presents  of  love  fear  not  to  be  ill  taken  of  strangers. 

1 163.  To  seek  these  things  is  lost  labour;  Geese  in  an  oyle 

pot,  fat  Hogs  among  Jews,  and  Wine  in  a  fishing 
net. 

1 164.  Some  men  plant  an  opinion  they  seem  to  erradicate. 

1 165.  The  Philosophy  of  Princes  is  to  dive  into  the  Secrets 

of  men,  leaving  the  secrets  of  nature  to  those  that 
have  spare  time. 

1 1 66.  States  have  their  conversions  and  periods  as  well  as 

naturall  bodies. 

1167.  Great  deservers  grow  Intolerable  presumers. 

1 1 68.  The  love  of  money  and  the  love  of  learning  rarely 

meet. 

1169.  Trust  no  friend  with  that  you  need  fear  him  if  he 

were  your  enemy. 

1 1 70.  Some  had  rather  lose  their  friend  then  their  Jest. 

1171.  Marry  your  daughters  betimes,  lest  they  marry  them- 

selves. 

1 172.  Souldiers  in  peace  are  like  chimneys  in  summer. 

1173.  Here  is  a  talk  of  the  Turk  and  the  Pope,  but  my  next 

neighbour  doth  me  more  harm  then  either  of  them 
both. 

1 1 74.  Civill  Wars  of  France  made  a  million  of  Atheists,  and 

30000  Witches. 

1175.  We  Batchelors  laugh  and  shew  our  teeth,  but  you 

married  men  laugh  till  your  hearts  ake. 

1 176.  The  Divell  never  assailes  a  man,  except  he  find  him 

either  void  of  knowledge,  or  of  the  fear  of  God. 

1 177.  There  is  no  body  will  go  to  hell  for  company. 

1178.  Much  money  makes  a  Countrey  poor,  for  it  sets  a 

dearer  price  on  every  thing. 


362  JACULA  PRUDENTUM 

1 179.  The  vertue  of  a  coward  is  suspition. 

1 1 80.  A  man's  destiny  is  alwayes  dark. 

1181.  Every  man's  censure  is  first  moulded  in  his  own 

nature. 

1182.  Money  wants  no  followers. 

1183.  Your  thoughts  close,  and  your  countenance  loose. 

1 1 84.  Whatever  is  made  by  the  hand  of  man,  by  the  hand  of 

man  may  be  overturned. 

FINIS 


LETTERS 

i.  Part  of  a  letter  to  his  Mother. 

['this  following  Letter  and  Sonnet  .  .  .  were  in  the  first  year  of  his  going 
to  Cambridge  sent  his  dear  Mother  for  a  New-years  gift.'  Walton's  Lives 
(1670).] 

—  But  I  fear  the  heat  of  my  late  Ague  hath  dryed  up  those 
springs,  by  which  Scholars  say,  the  Muses  use  to  take  up  5 
their  habitations.  However,  I  need  not  their  help,  to  reprove 
the  vanity  of  those  many  Love-poems,  that  are  daily  writ 
and  consecrated  to  Venus;  nor  to  bewail  that  so  few  are 
writ,  that  look  towards  God  and  Heaven.   For  my  own  part, 
my  meaning  (dear  Mother]  is  in  these  Sonnets,  to  declare  10 
my  resolution  to  be,  that  my  poor  Abilities  in  Poetry^  shall 
be  all,  and  ever  consecrated  to  Gods  glory.  And  — 

[New-year,  1609/10] 

ii.   To  Sir  y  [ohn]  D  [anvers]. 

SIR, 

Though  I  had  the  best  wit  in  the  World,  yet  it  would  easily 
tyre  me,  to  find  out  variety  of  thanks  for  the  diversity  of  your  15 
favours,  if  I  sought  to  do  so ;  but  I  profess  it  not :  And  there- 
fore let  it  be  sufficient  for  me,  that  the  same  heart,  which  you 
have  won  long  since,  is  still  true  to  you,  and  hath  nothing 
else  to  answer  your  infinite  kindnesses,  but  a  constancy 
of  obedience ;  only  hereafter  I  will  take  heed  how  I  propose  20 
my  desires  unto  you,  since  I  find  you  so  willing  to  yield  to 
my  requests;  for,  since  your  favours  come  a  Horse-back, 
there  is  reason,  that  my  desires  should  go  a-foot;  neither  do 
I  make  any  question,  but  that  you  have  performed  your 

I.  From  Walton* s  Lives  (1670).    Also  in  Life  of  Herbert  (1670).    Reprinted  in  the 
Life  in  The  Temple  (1674)  and  in  Lives  (1675).  For  the  sonnets  'which  accompanied 
this  Utter  see  above,  p.  206  12  glory.   And  — ]  glory  j  and  I  beg  you  to 
receive  this  as  one  testimony.  Added  in  Lives  (1675) 

II.  This  and  Nos.  Ill,  V,  VII-X/fW0  Walton's  Lives,  1670  (hire  cited  as  70) 
and  in  Life  of  Herbert,  1670.  Reprinted  in  Lives,  1675  (75).  They  were  not  included 
in  the  Life  in  The  Temple,  1674 


364  LETTERS 

kindness  to  the  full,  and  that  the  Horse  is  every  way  fit  for 
me,  and  I  will  strive  to  imitate  the  compleatness  of  your 
love,  with  being  in  some  proportion,  and  after  my  manner, 

Your  most  obedient  Servant, 
5      [1617/18]  GEORGE  HERBERT. 


in.   To  the  same. 
SIR, 

I  dare  no  longer  be  silent,  least  while  I  think  I  am  modest, 
I  wrong  both  my  self,  and  also  the  confidence  my  Friends 
have  in  me;  wherefore  I  will  open  my  case  unto  you,  which 

10  I  think  deserves  the  reading  at  the  least;  and  it  is  this,  I 
want  Books  extremely;  You  know  Sir,  how  I  am  now  setting 
foot  into  Divinity,  to  lay  the  platform  of  my  future  life,  and 
shall  I  then  be  fain  alwayes  to  borrow  Books,  and  build  on 
anothers  foundation  ?  What  Trades-man  is  there  who  will 

15  set  up  without  his  Tools  ?  Pardon  my  boldness  Sir,  it  is  a 
most  serious  Case,  nor  can  I  write  coldly  in  that,  wherein 
consisteth  the  making  good  of  my  former  education,  of 
obeying  that  Spirit  which  hath  guided  me  hitherto,  and  of 
atchieving  my  (I  dare  say)  holy  ends.  This  also  is  aggravated, 

20  in  that  I  apprehend  what  my  Friends  would  have  been  for- 
ward to  say,  if  I  had  taken  ill  courses,  Follow  your  Book>  and 
you  shall  want  nothing:  You  know  Sir,  it  is  their  ordinary 
speech,  and  now  let  them  make  it  good;  for,  since,  I  hope, 
1  have  not  deceived  their  expectation,  let  not  them  deceive 

25  mine :  But  perhaps  they  will  say,  you  are  sickly,  you  must 
not  study  too  hard;  it  is  true  (God  knows)  I  am  weak,  yet 
not  so,  but  that  every  day,  I  may  step  one  step  towards  my 
journies  end;  and  I  love  my  friends  so  well,  as  that  if  all 
things  proved  not  well,  I  had  rather  the  fault  should  lie  on  me, 

30  than  on  them ;  but  they  will  object  again,  What  becomes  of 
your  Annuity?  Sir,  if  there  be  any  truth  in  me,  I  find  it  little 
enough  to  keep  me  in  health.  You  know  I  was  sick  last 
Vacation,  neither  am  I  yet  recovered,  so  that  I  am  fain  ever 
and  anon,  to  buy  somewhat  tending  towards  my  health ;  for 

III.  From  Walton  (edns  as  for  II) 


LETTERS  365 

infirmities  are  both  painful  and  costly.  Now  this  Lent  I  am 
forbid  utterly  to  eat  any  Fish,  so  that  I  am  fain  to  dyet  in 
my  Chamber  at  mine  own  cost;  for  in  our  publick  Halls,  you 
know,  is  nothing  but  Fish  and  Whit-meats:  Out  of  Lent 
also,  twice  a  Week,  on  Fridayes  and  Saturdayes,  I  must  do  so,  5 
which  yet  sometimes  I  fast.  Sometimes  also  I  ride  to  New- 
market, and  there  lie  a  day  or  two  for  fresh  Air ;  all  which  tend 
to  avoiding  of  costlier  matters,  if  I  should  fall  absolutely  sick: 
I  protest  and  vow,  I  even  study  Thrift,  and  yet  I  am  scarce 
able  with  much  ado  to  make  one  half  years  allowance,  shake  10 
hands  with  the  other:  And  yet  if  a  Book  of  four  or  five 
Shillings  come  in  my  way,  I  buy  it,  though  I  fast  for  it;  yea, 
sometimes  of  Ten  Shillings :  But,  alas  Sir,  what  is  that  to 
those  infinite  Volumes  of  Divinity,  which  yet  every  day 
swell,  and  grow  bigger.  Noble  Sir,  pardon  my  boldness,  and  15 
consider  but  these  three  things.  First,  the  Bulk  of  Divinity. 
Secondly,  the  time  when  I  desire  this  (which  is  now,  when 
I  must  lay  the  foundation  of  my  whole  life).  Thirdly,  what 
I  desire,  and  to  what  end,  not  vain  pleasures,  nor  to  a  vain 
end.  If  then,  Sir,  there  be  any  course,  either  by  engaging  20 
my  future  Annuity,  or  any  other  way,  I  desire  you,  Sir,  to  be 
my  Mediator  to  them  in  my  behalf. 

Now  I  write  to  you,  Sir,  because  to  you  I  have  ever  opened 
my  heart;  and  have  reason,  by  the  Patents  of  your  perpetual 
favour  to  do  so  still,  for  I  am  sure  you  love  25 

Your  faithfullest  Servant, 

GEORGE  HERBERT. 
March  18.      1617.     [i.e.  1617/18] 
Trin:  Coll. 


iv.   To  Mr.  Henry  Herbert. 

BROTHER, 

The  disease  which  I  am  troubled  with  n6w  is  the  shortness  30 
of  time,  for  it  hath  been  my  fortune  of  late  to  have  such 
sudden  warning,  that  I  have  not  leazure  to  impart  unto  you 

6-7  New- Market  75 

IV.  From   Epistolary   Curiosities.    Unpublished  Letters  of  the   Seventeenth 
Century,  Illustrative  of  the  Herbert  Family,  ed.  Rebecca  Warner,   ist  series.  1818 


366  LETTERS 

some  of  those  observations  which  I  have  framed  to  myself 
in  conversation ;  and  whereof  I  would  not  have  you  ignorant. 
As  I  shal  find  occasion,  you  shal  receive  them  by  peeces; 
and  if  there  be  any  such  which  you  have  found  useful  to 

5  yourself,  communicate  them  to  me.  You  live  in  a  brave 
nation,  where,  except  you  wink,  you  cannot  but  see  many 
brave  examples.  Bee  covetous,  then,  of  all  good  which  you  see 
in  Frenchmen,  whether  it  be  in  knowledge,  or  in  fashion,  or 
in  words;  for  I  would  have  you,  even  in  speeches,  to  observe 

10  so  much,  as  when  you  meet  with  a  witty  French  speech,  try 
to  speak  the  like  in  English:  so  shall  you  play  a  good  mar- 
chant,  by  transporting  French  commodities  to  your  own 
country.  Let  there  be  no  kind  of  excellency  which  it  is 
possible  for  you  to  attain  to,  which  you  seek  not;  and  have 

15  a  good  conceit  of  your  wit,  mark  what  I  say,  have  a  good 
conceit  of  your  wit;  that  is,  be  proud;  not  with  a  foolish 
vanting  of  yourself  when  there  is  no  caus,  but  by  setting  a 
just  price  of  your  qualities :  and  it  is  the  part  of  a  poor  spirit 
to  undervalue  himself  and  blush.  But  I  am  out  of  my  time: 

20  when  I  have  more  time,  you  shall  hear  more;  and  write  you 
freely  to  mee  in  your  letters,  for  I  am 

your  ever  loving  brother, 

G.  HERBERT. 

P.S.    My  brother  is  somewhat  of  the  same  temper,  and 
25  perhaps  a  little  more  mild,  but  you  will  hardly  perceive  it. 

To  my  dear  brother, 
Mr.  Henry  Herbert,  at  Paris.     [1618] 


v.   To  the  truly  Noble  Sir  J.  D. 
SIR, 

I  understand  by  a  Letter  from  my  Brother  Henry,  that 

30  he  hath  bought  a  parcel  of  Books  for  me,  and  that  they  are 

coming  over.  Now  though  they  have  hitherto  travelled  upon 

4  be  Ed\  by  Warner  27  Warner  grves  the  date  i6i8t  which  agrees  with 

Henry  Herbert's  residence  in  Paris,  but  it  is  not  clear  whether  she  found  the  date  in 
the  autograph 

V.  From  Walton  (edns  as  for  II) 


LETTERS  367 

your  charge,  yet  if  my  Sister  were  acquainted  that  they  are 
ready,  I  dare  say  she  would  make  good  her  promise  of  taking 
five  or  six  pound  upon  her,  which  she  hath  hitherto  deferred 
to  do,  not  of  her  self,  but  upon  the  want  of  those  Books  which 
were  not  to  be  got  in  England \  for  that  which  surmounts,  5 
though  your  noble  disposition  is  infinitely  free,  yet  I  had 
rather  flie  to  my  old  ward,  that  if  any  course  could  be  taken 
of  doubling  my  Annuity  now,  upon  condition  that  I  should 
surcease  from  all  title  to  it,  after  I  enter'd  into  a  Benefice, 
I  should  be  most  glad  to  entertain  it,  and  both  pay  for  the  10 
surplusage  of  these  Books,  and  for  ever  after  cease  mv 
clamorous  and  greedy  bookish  requests.  It  is  high  time  now 
that  I  should  be  no  more  a  burden  to  you,  since  I  can  never 
answer  what  I  have  already  received;  for  your  favours  are  so 
ancient,  that  they  prevent  my  memory,  and  yet  still  grow  15 
upon 

Your  humblest  Servant, 

GEORGE  HERBERT. 
[1618] 

I  remember  my  most  humble  duty  to  my  Mother.    I  have  20 
wrote  to  my  dear  sick  Sister  this  week  already,  and  there- 
fore now  I  hope  may  be  excused. 

I  pray  Sir,  pardon  my  boldness  of  inclosing  my  Brothers 
Letter  in  yours,  for  it  was  because  I  know  your  Lodging, 
but  not  his.  15 


vi.   To  Sir  Robert  Harley>  at  B  ramp  ton. 

Sr 

This  letter  runs  to  you  with  much  eagernes,  for  I  am 
enioined  to  write  to  you  by  Sr  John  Davers,  to  wch  mine  owne 
obligations  were  occasion  inough,  &  therfore  I  am  not 
over  much  beholding  to  those  busnesses  wch  iustly  excuse  30 
him  from  writing  at  this  time,  because  my  recompenses 
of  your  favours  consist  in  this  only.  Now  his  desire  is  to 

VI.  From  Welbeck  Abbey  Harley  Papers,  vol.  i,  by  bind  permission  of  the  Duke  of 
Portland.  First  printed  in  Hist.  MSS.  Comm.  i4th  Report,  Appendix,  Part  II. 
The  Manuscripts  of  the  Duke  of  Portland,  vol.  iii,  p.  10.  1894 


368  LETTERS 

acquaint  you  with  those  passages  of  newes  which  this  time 
affords;  for  though  it  is  likely  that  the  time  after  the  Holy- 
daye  will  bee  fruitfuller  of  novelties,  yet  his  loue  expects 
them  not  but  first  certifies  you  that  there  are  come  agents 
5  hither  from  the  low-Cuntries  to  treat  of  divers  matters,  as  of 
certaine  injuries  wch  they  are  thought  to  haue  offerd  to  our 
Merchants  at  the  Indies,  wherein  they  haue  satisfied  the 
King  reasonably,  but  yet  he  will  heare  of  no  other  affaires, 
untill  they  haue  satisfied  him  also  concerning  the  fishing 

10  wch  the  Hollanders  use  in  our  coasts,  wch  the  King  would  so 
appropriate  to  himselfe,  as  that  either  his  subiects  only 
should  practise  it,  or  at  least  that  the  Hollanders  should  pay 
him  tribute  out  of  their  fishing,  now  to  the  answering  of 
this  demand  of  the  Kings  these  Agents  pretend  they  haue  no 

15  comission,  &  therfore  deferr  it  untill  they  heare  farther  from 
the  States.  My  Lord  of  Buckingham  was  observed  on  Christ- 
mas day  to  bee  so  devout  as  to  come  to  the  Chappell  an  howre 
before  prayers  began,  of  wch  is  doubted  whether  it  have  some 
further  meaning.  Sr  Charles  Howard  &  his  Lady  are  at 

20  much  difference,  &  shee  being  at  London  sent  for  him  (as 
shee  sayes)  to  make  peace  with  him,  wch  he  refusing  to  doe 
hath  giuen  her  occasion  to  protest  shee  will  never  speake 
with  him  againe,  &  to  threaten  him  that  it  he  will  not  giue 
her  halfe  her  estate  to  Hue  on  by  her  selfe  (for  shee  desires  no 

25  more)  shee  will  find  friends  to  compell  him  to  it.  There  is  a 
Spanish  Lawyer  hath  written  a  treatise  concerning  the 
lawfulnes  of  kings  resuming  the  donation  of  spirituall  livings 
into  their  owne  hands,  &  taking  it  from  the  Popes:  this 
passeth  in  Spaine  freely  with  consent  of  King  &  counsell. 

30  There  is  a  Frenchman  who  writt  a  poem  heere  in  England 

6  presented  it  to  the  King,  who  because  of  his  importunities 
gaue  him  a  reward,  but  not  so  great  as  he  expected  &  ther- 
fore he  grumblingly  said  that  if  he  had  giuen  it  to  the  pope 
he  should  haue  had  a  greater  reward,    upon  this  he  was 

35  forbid  Court  &  kingdome,  yet  was  scene  lately  neere  the 
king,  wch  some  observing  who  heard  the  interdiction  de- 
nounced to  him,  told  the  King  &  so  he  is  committed  to 

7  at  the  Indies  MS:  of  the  Indies  1894  14  Agent  MS  15  heare  MS: 
trace  1894           27  donations  MS           35  kingdome.  MS 


LETTERS  369 

prison.  These  are  the  things  I  am  to  acquaint  you  with, 
of  whose  rude  delivery  my  hast  makes  mee  ashamed,  only 
my  comfort  is  that  this  is  but  an  occasion  for  you  to  amplify 
your  favour  to  mee  in  pardoning 

Your  most  indebted  kinsman  5 

_        ,     ,        ,  0  GEORGE  HERBERT. 

Decemb.  26.     1618. 

Charing  Cross. 

vii.   To  Sir  yohn  Danvers. 
SIR, 

This  Week  hath  loaded  me  with  your  Favours;  I  wish  10 
I  could  have  come  in  person  to  thank  you,  but  it  is  not 
possible;   presently  after  Michaelmas,    I   am   to   make   an 
Oration  to  the  whole  University  of  an  hour  long  in  Latin, 
and  my  Lincoln  journey  hath  set  me  much  behind  hand: 
neither  can  I  so  much  as  go  to  Bugden,  and  deliver  your  15 
Letter,  yet  have  I  sent  it  thither  by  a  faithful  Messenger  this 
day:  I  beseech  you  all,  you  and  my  dear  Mother  and  Sister 
to  pardon  me,  for  my  Cambridge  necessities  are  stronger  to 
tye  me  here,  than  yours  to  London-.  If  I  could  possibly  have 
come,    none    should    have   done   my   message   to    Sir   Fr:  20 
Nethersole  for  me;  he  and  I  are  ancient  acquaintance,  and 
I  have  a  strong  opinion  of  him,  that  if  he  can  do  me  a 
courtesie,   he  will   of  himself;  yet  your  appearing  in   it, 
affects  me  strangely.    I  have  sent  you  here  inclosed  a  Letter 
from  our  Master  in  my  behalf,  which  if  you  can  send  to  Sir  25 
Francis  before  his  departure,  it  will  do  well,  for  it  expresseth 
the  Universities  inclination  to  me;  yet  if  you  cannot  send  it 
with  much  convenience,  it  is  no  matter,  for  the  Gentleman 
needs  no  incitation  to  love  me. 

The  Orators  place  (that  you  may  understand  what  it  is)  30 
is  the  finest  place  in  the  University,  though  not  the  gain- 
fullest;  yet  that  will  be  about  30  /.  per  an.  but  the  commodi- 
ousness  is  beyond  the  Revenue ;  for  the  Orator  writes  all  the 
University  Letters,  makes  all  the  Orations,  be  it  to  King, 
Prince,  or  whatever  comes  to  the  University;  to  requite  35 

VII.  From  Walton  (edns  as  for  II)  14  journey  Ed :  journey,  70  75         16 

have  I]  I  have  Grosart,  Palmer  25  in]  on  Pickering^  Grosart  t  Palmer 

917.1$ 


370  LETTERS 

these  pains,  he  takes  place  next  the  Doctors,  is  at  all  their 
Assemblies  and  Meetings,  and  sits  above  the  Proctors,  is 
Regent  or  Non-regent  at  his  pleasure,  and  such  like  Gay- 
nesses,  which  will  please  a  young  man  well. 
5  I  long  to  hear  from  Sir  Francis,  I  pray  Sir  send  the  Letter 
you  receive  from  him  to  me  as  soon  as  you  can,  that  I  may 
work  the  heads  to  my  purpose.  I  hope  I  shall  get  this  place 
without  all  your  London  helps,  of  which  I  am  very  proud,  not 
but  that  I  joy  in  your  favours,  but  that  you  may  see,  that  if 
10  all  fail,  yet  I  am  able  to  stand  on  mine  own  legs.  Noble  Sir, 
I  thank  you  for  your  infinite  favours,  I  fear  only  that  I  have 
omitted  some  fitting  circumstance,  yet  you  will  pardon  my 
haste,  which  is  very  great,  though  never  so,  but  that  I  have 

both  time  and  work  to  be 

Your  extreme  Servant, 

[Sept.  1619]  GEORGE  HERBERT. 

viii.   To  the  same. 
SIR, 

I  understand  by  Sir  Francis  Nethersols  Letter,  that  he  fears 
I  have  not  fully  resolved  of  the  matter,  since  this  place  being 

20  civil  may  divert  me  too  much  from  Divinity,  at  which,  not 
without  cause,  he  thinks,  I  aim;  but,  I  have  wrote  him  back, 
that  this  dignity,  hath  no  such  earthiness  in  it,  but  it  may 
very  well  be  joined  with  Heaven;  or  if  it  had  to  others,  yet 
to  me  it  should  not,  for  ought  I  yet  knew;  and  therefore 

25  I  desire  him  to  send  me  a  direct  answer  in  his  next  Letter. 
I  pray  Sir  therefore,  cause  this  inclosed  to  be  carried  to  his 
brothers  house  of  his  own  name  (as  I  think)  at  the  sign  of  the 
Pedler  and  the  Pack  on  London-bridge ',  for  there  he  assigns 
me.  I  cannot  yet  find  leisure  to  write  to  my  Lord,  or  Sir 

30  Benjamin  Ruddyard\  but  I  hope  I  shall  shortly,  though  for 
the  reckoning  of  your  favours,  I  shall  never  find  time  and 

paper  enough,  yet  am  I 

Your  readiest  Servant, 

Octob.  6.  1619.  GEORGE  HERBERT. 

Trin:  Coll. 

VIII.  From  Walton  (edns  as  for  II)  23  others,  Life  of  Herbert,  1670: 

others  j  Lives ,  i6jo  32  am  I]  I  am  75 


LETTERS  371 

I  remember  my  most  humble  duty  to  my  Mother,  who  can- 
not think  me  lazy,  since  I  rode  200  mile  to  see  a  Sister, 
in  a  way  I  knew  not,  in  the  midst  of  much  business,  and 
all  in  a  Fortnight,  not  long  since. 

ix.   To  the  same. 
SIR,  5 

I  have  received  the  things  you  sent  me,  safe;  and  now  the 
only  thing  I  long  for,  is  to  hear  of  my  dear  sick  Sister;  first, 
how  her  health  fares,  next,  whether  my  peace  be  yet  made 
with  her  concerning  my  unkind  departure.  Can  I  be  so 
happy,  as  to  hear  of  both  these  that  they  succeed  well  ?  Is  it  10 
not  too  much  for  me?  Good  Sir,  make  it  plain  to  her,  that 

1  loved  her  even  in  my  departure,  in  looking  to  her  Son,  and 
my  charge.   I  suppose  she  is  not  disposed  to  spend  her  eye- 
sight on  a  piece  of  paper,  or  else  I  had  wrote  to  her;  when  I 
shall  understand  that  a  Letter  will  be  seasonable,  my  Pen  is  15 
ready.   Concerning  the  Orators  place  all  goes  well  yet,  the 
next  Friday  it  is  tryed,  and  accordingly  you  shall  hear.    I 
have  forty  businesses  in  my  hands,  your  Courtesie  will 
pardon  the  haste  of 

Your  humblest  Servant,          20 

GEORGE  HERBERT. 
Jan.  19.  1619.   [i.e.  1619/20] 
Trin:  Coll. 

x.  For  my  dear  sick  Sister. 

MOST  DEAR  SISTER, 

Think  not  my  silence  forgetfulness;  or,  that  my  love  is  as  25 
dumb  as  my  papers ;  though  businesses  may  stop  my  hand, 
yet  my  heart,  a  much  better  member,  is  alwayes  with  you: 
and  which  is  more,  with  our  good  and  gracious  God,  inces- 
santly begging  some  ease  of  your  pains,  with  that  earnestness, 

2  mile]  miles  Pickering,  Grosart,  Palmer  3  in  the]  and  in  the  Palmer 

IX.  From  Walton  (cdns  as  for  II) 

X.  From  Walton  (edns  as  for  II)          26  papers  ;  Life  of  Herbert ,  1670  :  papers, 
Lives,  1670  26  businesses]  businesse  Grosart,  Palmer 


372  LETTERS 

that  becomes  your  griefs,  and  my  love.  God  who  knows 
and  sees  this  Writing,  knows  also  that  my  solliciting  him 
has  been  much,  and  my  tears  many  for  you;  judge  me  then 
by  those  waters,  and  not  by  my  ink,  and  then  you  shall  justly 

5  value  ^T  . 

Your  most  truly, 

most  heartily, 
affectionate  Brother, 

and  Servant, 

_^         ,     ,  GEORGE  HERBERT. 

Decem.  6.  1020. 

Trin:  Coll. 

xi.   To  his  Mother  y  in  her  sickness. 

MADAM, 

At  my  last  parting  from  you,  I  was  the  better  content 

15  because  I  was  in  hope  I  should  my  self  carry  all  sickness  out 
of  your  family:  but,  since  I  know  I  did  not,  and  that  your 
share  continues,  or  rather  increaseth,  I  wish  earnestly  that 
I  were  again  with  you:  and,  would  quickly  make  good  my 
wish  but  that  my  employment  does  fix  me  here,  it  being 

20  now  but  a  month  to  our  Commencement \  wherein,  my  absence 
by  how  much  it  naturally  augmenteth  suspicion,  by  so  much 
shall  it  make  my  prayers  the  more  constant  and  the  more 
earnest  for  you  to  the  God  of  all  Consolation. — In  the  mean 
time,  I  beseech  you  to  be  chearful,  and  comfort  your  self 

*5  in  the  God  of  all  Comfort,  who  is  not  willing  to  behold  any 
sorrow  but  for  sin. — What  hath  Affliction  grievous  in  it 
more  then  for  a  moment?  or  why  should  our  afflictions  here, 
have  so  much  power  or  boldness  as  to  oppose  the  hope  of  our 
Joyes  hereafter! — Madam!  As  the  Earth  is  but  a  point  in 

30  respect  of  the  heavens,  so  are  earthly  Troubles  compared  to 
heavenly  Joyes;  therefore,  if  either  Age  or  Sickness  lead  you 
to  those  Joyes?  consider  what  advantage  you  have  over 
Touth  and  Health,  who  are  now  so  near  those  true  Comforts. 
— Your  last  Letter  gave  me  Earthly  preferment,  and  kept 

XI.  From  Walton's  Life  of  Herbert  in  The  Temple,  1674,  <uchere  it  'was  first 
printed  (here  cited  as  74).  Reprinted  in  Lives,  1675  (75)  19  here,  it  being  75  : 
here  being  74  34  Earthly]  an  earthly  Grosart,  Palmer  and  kept]  and  I 

hope  kept  75 


LETTERS  373 

Heavenly  for  your  self:  but,  wou'd  you  divide  and  choose 
too?  our  Colledge  Customs  allow  not  that,  and  I  shou'd 
account  my  self  most  happy  if  I  might  change  with  you; 
for,  I  have  alwaies  observ'd  the  thred  of  Life  to  be  like  other 
threds  or  skenes  of  silk,  full  of  snarles  and  incumbrances:  5 
Happy  is  he,  whose  bottom  is  wound  up  and  laid  ready  for 
work  in  the  New  Jerusalem. — For  my  self,  dear  Mother, 
I  alwaies  fear'd  sickness  more  then  death,  because  sickness 
hath  made  me  unable  to  perform  those  Offices  for  which  I 
came  into  the  world,  and  must  yet  be  kept  in  it;  but  you  are  10 
freed  from  that  fear,  who  have  already  abundantly  discharg'd 
that  part,  having  both  ordered  your  Family,  and  so  brought 
up  your  Children  that  they  have  attained  to  the  years  of 
Discretion,  and  competent  Maintenance. — So  that  now  if 
they  do  not  well  the  fait  cannot  be  charg'd  on  you;  whose  15 
Example  and  Care  of  them  will  justifie  you  both  to  the  world 
and  your  own  Conscience :  insomuch,  that  whether  you  turn 
your  thoughts  on  the  life  past,  or  on  the  Joyes  that  are  to 
come,  you  have  strong  preservatives  against  all  disquiet. — 
And,  for  temporal  Afflictions!    I  beseech  you  consider  all  20 
that  can  happen  to  you  are  either  afflictions  of  Estate,  or 
Body,  or  Mind. — For  those  of  Estate?  of  what  poor  regard 
ought  they  to  be,  since  if  we  had  Riches  we  are  commanded 
to  give  them  away:  so  that  the  best  use  of  them  is,  having, 
not  to  have  them. — But  perhaps  being  above  the  Common  25 
people,  our  Credit  and  estimation  calls  on  us  to  live  in  a 
more  splendid  fashion? — but,  Oh  God!  how  easily  is  that 
answered,  when  we  consider  that  the  Blessings  in  the  holy 
Scripture,  are  never  given  to  the  rich,  but  to  the  poor.    I 
never  find  Blessed  be  the  Rich;  or,  Blessed  be  the  Noble;  30 
but,  Blessed  be  the  Meek,  and  Blessed  be  the  Poor,  and,  Blessed 
be  the  Mourners,  for  they  shall  be  comforted. — And  yet.  Oh 
God!  most  carry  themselves  so,  as  if  they  not  only  not  desir'd, 
but,  even  fear'd  to  be  blessed. — And  for  afflictions  of  the 
Body,  dear  Madam,  remember  the  holy  Martyrs  of  God,  35 
how  they  have  been  burnt  by  thousands,  and  have  endur'd 
such  other  Tortures,  as  the  very  mention  of  them  might 

23  had]  have  Grosart,  Palmer  32  Mourners]  comma  from  75  36  and 

75  :  and,  74 


374  LETTERS 

beget  amazement;  but,  their  Fiery-tryals  have  had  an  end: 
and  yours  (which  praised  be  God  are  less)  are  not  like  to 
continue  long. — I  beseech  you  let  such  thoughts  as  these, 
moderate  your  present  fear  and  sorrow;  and  know,  that  if 
5  any  of  yours  shou'd  prove  a  Go/iah-likc  trouble,  yet  you 
may  say  with  David, — That  God  who  hath  delivered  me  out 
of  the  paws  of  the  Lyon  and  Bear,  will  also  deliver  me  out  of 
the  hands  of  this  uncircumcised  Philistin. — Lastly,  for  those 
Afflictions  of  the  Soul,  consider  that  God  intends  that  to  be 

10  as  a  sacred  Temple  for  himself  to  dwell  in,  and  will  not  allow 
any  room  there  for  such  an  in-mate  as  Grief;  or,  allow  that 
any  sadness  shall  be  his  Competitor. — And  above  all,  If  any 
care  of  future  things  molest  you?  remember  those  admirable 
words  of  the  Psalmist :  Cast  thy  Care  on  the  Lord  and  he  shall 

15  nourish  thee.  (PsaL  55.)  To  which  joyn  that  of  St.  Peter ^ 
Casting  all  your  Care  on  the  Lord^for  he  carethfor  you.  (i  Pet. 
5.  7.) — What  an  admirable  thing  is  this,  that  God  puts  his 
shoulder  to  our  burthen ;  and,  entertains  our  Care  for  us  that 
we  may  the  more  quietly  intend  his  service. — To  Conclude, 

20  Let  me  commend  only  one  place  more  to  you  (Philip.  4.  4.) 
St.  Paul  saith  there:  Re  Joyce  in  the  Lord  alwaies,  and  again  J 
say  rejoyce.  He  doubles  it  to  take  away  the  scruple  of  those 
that  might  say,  What  shall  we  rejoyce  in  afflictions?  yes,  I 
say  again  rejoyce;  so  that  it  is  not  left  to  us  to  rejoyce  or  not 

2$  rejoyce :  but,  whatsoever  befals  us  we  must  alwaies,  at  all 
times  rejoyce  in  the  Lord,  who  taketh  care  for  us:  and,  it 
follows  in  the  next  verse :  Let  your  moderation  appear  to  all 
men>  the  Lord  is  at  hand:  be  careful  for  nothing.  What  can  be 
said  more  comfortably?  trouble  not  your  selves,  God  is  at 

30  hand  to  deliver  us  from  all,  or,  in  all. — Dear  Madam,  pardon 
my  boldness,  and,  accept  the  good  meaning  of, 

Your  most  obedient  Son, 

~  .     ~  ,  GEORGE  HERBERT. 

Trm.  Col. 

35      May  29. 
1622. 

6  hath]  om.  Grosart,  Palmer  35  May  29]  May  25  in  some  modern  reprints, 

perhaps  from  the  defective  printing  of  the  second  figure  in  the  Bodleian  copy  of 
Walton  s  Lives,  1675.    In  other  copies  the  date  is  clearly  printed  May  29 


LETTERS  375 

XIL   To  Sir  Henry  Herbert. 

DEAR  BRO; 

That  you  did  not  only  entertain  my  proposals,  but  ad- 
vance them,  was  lovingly  done,  and  like  a  good  brother. 
Yet  truly  it  was  none  of  my  meaning,  when  I  wrote,  to  putt 
one  of  our  neeces  into  your  hands  but  barely  what  I  wrote  5 
I  meant,  and  no  more ;  and  am  glad  that  although  you  offer 
more,  yet  you  will  doe,  as  you  write,  that  alsoe.  I  was  desirous 
to  putt  a  good  mind  into  the  way  of  charity,  and  that  was  all 
I  intended.    For  concerning  your  offer  of  receiving  one, 
I  will  tell  you  what  I  wrote  to  our  eldest  brother,  when  he  10 
urged  one  upon  me,  and  but  one,  and  that  at  my  choice. 
I  wrote  to  him  that  I  would  have  both  or  neither;  and  that 
upon  this  ground,  because  they  were  to  come  into  an  un- 
known country,  tender  in  knowledge,  sense,  and  age,  and 
knew  none  but  one  who  could  be  no  company  to  them.  15 
Therefore  I  considered  that  if  one  only  came,  the  comfort 
intended  would  prove  a  discomfort.   Since  that  I  have  seen 
the  fruit  of  my  observation,  for  they  have  lived  so  lovingly, 
lying,    eating,   walking,   praying,   working,    still    together, 
that  I  take  a  comfort  therein;  and  would  not  have  to  part  20 
them  yet,  till  I  take  some  opportunity  to  let  them  know 
your  love,  for  which  both  they  shall,  and  I  doe,  thank  you. 
It  is  true  there  is  a  third  sister,  whom  to  receive  were  the 
greatest  charitie  of  all,  for  she  is  youngest,  and  least  looked 
unto;  having  none  to  doe  it  but  her  school-mistresse,  and  25 
you  know  what  those  mercenary  creatures  are.    Neither 
hath  she  any  to  repair  unto  at  good  times,  as  Christmas,  &c. 
which,  you  know,  is  the  encouragement  of  learning  all  the 
year  after,  except  my  cousin  Bett  take  pitty  of  her,  which  yet 
at  that  distance  is  some  difficulty.    If  you  could  think  of  30 
taking  her,  as  once  you  did,  surely  it  were  a  great  good  deed, 
and  I  would  have  her  conveyed  to  you.  But  I  judge  you  not: 
doe  that  which  GOD  shall  put  into  your  hart,  and  the  LORD 
bless  all  your  purposes  to  his  glory.   Yet,  truly  if  you  take 
her  not,  I  am  thinking  to  do  it,  even  beyond  my  strengthe;  35 
especially  at  this  time,  being  more  beggarly  now  than  I  have 

XII.  From  Warner^  op.  cit. 


376  LETTERS 

been  these  many  years,  as  having  spent  two  hundred  pounds 
in  building;  which  to  me  that  have  nothing  yett,  is  very 
much.  But  though  I  both  consider  this,  and  your  observation, 
also,  of  the  unthankfulness  of  kindred  bredd  up,  (which 
5  generally  is  very  true,)  yet  I  care  not;  I  forgett  all  thinges, 
so  I  may  doe  them  good  who  want  it.  So  I  doe  my  part  to 
them,  lett  them  think  of  me  what  they  will  or  can.  I  have 
another  judge,  to  whom  I  stand  or  fall.  Yf  I  should  regard 
such  things,  it  were  in  another's  power  to  defeat  my  charity, 

10  and  evill  shold  be  stronger  then  good:  but  difficulties  are  so 
farr  from  cooling  Christians,  that  they  whett  them.  Truly  it 
grieves  me  to  think  of  the  child,  how  destitute  she  is,  and 
that  in  this  necessary  time  of  education.  For  the  time  of 
breeding  is  the  time  of  doing  children  good;  and  not  as 

15  many  who  think  they  have  done  fairly,  if  they  leave  them  a 
good  portion  after  their  decease.  But  take  this  rule,  and  it  is 
an  outlandish  one,  which  I  commend  to  you  as  being  now 
a  father,  'the  best-bredd  child  hath  the  best  portion'.  Well; 
the  good  GOD  bless  you  more  and  more;  and  all  yours;  and 

20  make  your  family,  a  housefull  of  GOD'S  servants.  So  prayes 

Your  ever  loving  brother, 

G.  HERBERT. 
My  wife's  and  neeces'  service. 

To  my  very  dear  brother 
25      Sir  Henry  Herbert,  at  Court. 
[?  Autumn,  1630] 

xni.    To  the  Right  Honourable  the  Lady  Anne, 
Countess  of  Pembr.  and  Montg.  at  Court. 

MADAM, 

What  a  trouble  hath  your  Goodness  brought  on  you,  by 

admitting  our  poor  services  ?  now  they  creep  in  a  Vessel  of 

30  Metheglin,  and  still  they  will  be  presenting  or  wishing  to  see, 

if  at  length  they  may  find  out  some  thing  not  unworthy  of 

10  difficultie  Warner 

XIII.  First  printed  in  Walton 's  Li  ves,  1675 


LETTERS  377 

those  hands  at  which  they  aim.  In  the  mean  time  a  Priests 
blessing,  though  it  be  none  of  the  Court-stile,  yet  doubtless 
Madam,  can  do  you  no  hurt:  Wherefore  the  Lord  make 
good  the  blessing  of  your  Mother  upon  you,  and  cause  all 
her  wishes,  diligence,  prayers  and  tears,  to  bud,  blow  and  5 
bear  fruit  in  your  Soul,  to  his  glory,  your  own  good,  and  the 

greatJ°y°f  Madam, 

Your  most  faithful  Servant 

in  Christ  Jesu,  *o 

Dec.  10.  1631.  GEORGE  HERBERT. 

Bemerton. 

Madam,    Your    poor 
Colony  of  Servants 

present  their  hum-  15 

ble  duties. 


xiv.   To  Sir  Henry  Herbert. 

DEAR  BRO; 

I  was  glad  of  your  Cambridge  newes,  but  you  joyed  me 
exceedingly  with  your  relation  of  my  Lady  Duchess's  for- 
wardnes  in  our  church  building.   I  am  glad  I  used  you  in  it,  20 
and  you  have  no  cause  to  be  sorry,  since  it  is  GOD'S  business. 
If  there  fall  out  yet  any  rubb,  you  shall  heare  of  me;  and 
your  offering  of  yourself  to  move  my  Lords  of  Manchester 
and  Boollingbrook  is  very  welcome  to  mee.    To  shew  a 
forwardness  in  religious  works  is  a  good  testimony  of  a  good  25 
spirit.  The  LORD  bless  you,  and  make  you  abound  in  every 
good  worke,  to  the  joy  of 

your  ever  loving  brother, 

G.  HERBERT. 
March  21)  Bemerton.   [1631/2]  30 

To  my  deere  brother, 
Sir  Henry  Herbert,  at  Court. 

XIV.  From  Warnery  op.  cit. 


378  LETTERS 

xv.    To  Mr.  Nicholas  Ferrar. 

MY    EXCEEDING    DEAR    BROTHER. 

Although  you  have  a  much  better  Paymaster  then  my 
self,  even  him,  whome  we  both  serve:  yet  I  shall  ever  put 
your  care  of  Leighton,  upon  my  accompt,  &  give  you  my 
5  self  for  it,  to  be  yours  for  ever.  God  knowes,  I  have  desired 
a  long  time,  to  doe  the  place  good,  &  have  endeavoured 
many  wayes,  to  find  out  a  man  for  it.  And  now  My  gratious 
Lord  God,  is  pleased  to  give  me  you  for  the  Man,  I  desired, 
for  wch  I  humbly  thank  him,  &  am  so  far  from  giving  you 

10  cause,  to  apology,  about  your  counselling  me  herein :  that 
I  take  it  exceeding  kindly  of  you.  I  refuse  not  advice  from 
the  meanest,  that  creeps  upon  Gods  earth,  no  not  tho'  the 
advice  step  so  far,  as  to  be  reproof:  much  less  can  I  dis- 
esteem  it  from  you,  whome  I  esteem  to  be  God's  faithfull 

15  &  diligent  Servant,  not  considering  you  any  other  wayes,  as 
neyther  I  my  self  desire  to  be  considered.  Particularly,  I  like 
all  your  Addresses,  &  for  ought  I  see,  they  are  ever  to  be 
liked.  [So  he  goes  on  in  the  discourse  of  the  building  the  Church^ 
in  such  &  such  a  forme  as  N.F.  advised^  &P  letting  N.F.  know^ 

20  all  he  had,  <y  would  doe,  to  gett  moneys  to  proceed  in  it.  And 
concludes  thusJ\  You  write  very  lovingly  that  all  your  things 
are  mine.  If  so,  let  this  of  Leighton  Church  the  care,  be 
amongst  the  chiefest  also,  so  also  have  I  required  Mr  W. 
for  his  part.  Now  God  the  Father  of  our  Lord  Jesus  Christ 

15  bless  you  more  &  more,  &  so  turn  you  all,  in  your  severall 
wayes,  one  to  the  other,  that  ye  may  be  a  heavenly  comfort, 
to  his  prayse,  &  the  great  Joy  of 

Your  Brother  &  Servant  in  Christ  Jesus 

GEORGE  HERBERT. 
30  Postscript. 

As  I  had  written  thus  much,  I  received  a  Letter,  from 
My  Brother,  Sr  Henry  H :  of  the  blessed  Success,  that  God 

XV.  Prom  the  transcript  of  John  Ferrar' s  life  of  his  brother  in  Cam.  Univ.  Libr. 
Baker  MSS.  (Mm.  I.  46,  f.  410).  This  and  the  following  letter  were  first  printed  in 
Mayor's  Nicholas  Ferrar,  1855  18-21  The  bracketed  words  suggest  by  their 

spelling  that  they  are  John  Ferrar's  summarizing,  not  Baker's  22  mine,  If 

23  required]   requested  Mayor,  Grosart,   Palmer 


LETTERS  379 

had  given  us,  by  moving  the  Duches's  heart,  to  an  exceeding 
cheerfulness,  in  signing  100  Kb.  with  her  own  hands  (& 
promising  to  get  her  Son  to  doe  as  much)  with  some  little 
Apology  that  she  had  done  nothing  in  it  (as  my  Brother 
writes)  hitherto.  She  referred  it  also  to  My  Brother,  to  5 
name  at  first,  what  the  summe  should  be,  but  he  told  her 
Grace,  that  he  would  by  no  meanes  do  so,  urging,  that 
Charity  must  be  free.  She  liked  our  Book  well,  &  has  given 
order  to  ye  Tenants,  at  Leighton,  to  make  payment  of  it. 
God  Almighty  prosper  the  Work.  Amen.  10 

[March  1631/2] 

xvi.   To  the  same. 

MY  DEAR  BROTHER 

I  thanke  you  heartily  for  Leighton,  your  care,  your  Coun- 
sell,  your  Cost.   And  as  I  am  glad  for  the  thing,  so  no  less 
glad  for  the  Heart,  that  God  has  given  you  &  yours,  to  pious  15 
works.   Blessed  be  My  God  &  Dear  Master,  the  Spring  & 
Fountain  of  all  Goodness.  As  for  my  assistance,  doubt  not, 
through  Gods  blessing,  but  it  shall  be  to  the  full ;  &  for  my 
power,  I  have  sent  my  Letters,  to  your  Brother,  investing 
him,  in  all  that  I  have.  [And  so  he  goes  on  in  his  advice,  for  the  *o 
ordering  of  things^  to  that  business  J\ 

xvii.   To  Sir  Henry  Herbert. 

DEAR  BRO; 

It  is  so  long  since  I  heard  from  you,  that  I  long  to  heare 
both  how  you  and  your's  doe :  and  also  what  becomes  of  you 
this  sommer.  It  is  the  whole  amount  of  this  letter,  and  there-  25 
fore  entertaine  it  accordingly  from 

Your  very  affectionate  bro ; 

~       r»  r  ,  ,    -.  G.  HERBERT. 

7  June^  Bemerton.  [1631  or  1632] 

My  wife's  and  neeces'  service  to  you.  30 

4  Apology  bracketed  by  Baker,  and  perhaps  supplied  by  him 

XVI.  From  the  Baker  MSS.  (Mm.  1. 46,  f.  411)  20-2 1  The  bracketed  words 
are  presumably  John  Ferraris  summary  of  the  remainder  of  the  letter 

XVII.  From  Warner,  op.  cit. 


380  LETTERS 

xvni.   To  N.F.  the  Translatour  ofValdesso. 

[See  above,  p.  304,  for  this  letter.] 

xix.  Reasons  for  Arthur    Woodnoth's    living 
with  Sir  yohn  Danvers. 

In  ye  name  of  God,   Amen 

i°  Higher  opportunities  of  doeing  good  are  to  be  preferred 
before  lower,  euen  where  to  continue  in  ye  lower  is  no  sinn. 

5  by  ye  Apostles  rule.  I  Cor.  7,  2 1 .  &  in  ye  whole  chapter 
therfore  your  choice  at  first  was  good 

2°  yet  are  you  now  ingaged.  It  is  a  different  thing  to  advize 
you  now,  &  before  you  took  Sr  Johns  affairs,  you  haue  bin 
at  charges:  you  haue  stockd  the  grounds;  you  have  layed 

10  out  thoughts  &  prayers[:]  you  have  sowed,  therfore 
Expect  a  harvest. 

3°  To  Change  shewes  not  well  &  you  are  by  ye  Apostles  rule 
(Philip  4,  8.)  not  only  to  pursue  pure  things,  but  things  yfc 
are  lovely,  &  of  good  report  if  there  be  any  vertue  or  any 

15  praise,  now  Constancy  is  such  &  of  great  esteem  wth  all.  As 
in  things  inwardly  good  to  have  an  eye  to  ye  world  may  be 
pharisaicall:  so  in  things  naturally  visible  &  apparent,  as  ye 
course  of  our  life  &  ye  changes  thereof,  we  are  to  regard 
others,  &  neither  to  scandalize  them,  nor  wound  our  owne 

20  reputation. 

4°  When  two  things  dislike  you:  the  one  for  the  nature 
thereof  (as  your  trade)  the  other  only  for  the  success  (as 
assistance  of  Sr  John)  doe  as  David  did:  putt  your  self  into 
ye  hands  of  God  (whose  the  success  of  things  is)  &  not  into 

25  the  hands  of  men  or  mens  trades:  especially  no  obligation 
lying  upon  you  either  for  ye  execution  or  benefitt  of  a  trade, 
by  ye  way  of  supporting  either  it  (in  regard  of  yc  citty)  or 
your  self  or  your  kindred. 

XIX.  From  the  autograph  memorandum  of  Herbert  in  the  Ferrar  Papers  at 
Magdalene  College,  Cambridge.  The  use  of  capitals  and  of  marks  of  punctuation  cannot 
always  be  determined.  The  paper  is  inscribed,  in  a  Ferrar  hand,  Mr  Herberts 
reasons  for  Arth.  Woodenoths  Liuing  wth  Sr  Jhon  Dauers.  Printed  in  The  Ferrar 
Papers,  ed.  B.  Biackstone,  1938. 


LETTERS  381 

5°  Whereas  you  complaine  of  want  of  success  consider  how 
long  God  knocks  at  our  harts,  before  he  be  heard,  &  yet 
desists  not.  to  be  without  dores  with  him,  is  no  ill  company, 
yf  God  had  done  f  (wch  you  are  thinking  to  doe)  to  blessed 
Mary  Magd.  &  Paul,  heauen  had  wanted  chief  saints  15 
therrore  God  is  styled  wth  y1  glorious  title,  Long  Suffering. 
6°  you  doe  not  want  all  success.  As  God  where  he  finds  no 
roome  for  his  Inclining  grace,  yet  useth  his  Restraining 
grace,  euen  in  ye  most  wicked:  so  though  you  incline  not, 
happily  you  restraine.  things  may  grow  worse  by  your  10 
withdrawing  wch  grow  not  better  by  your  presence.  &  if 
upon  your  withdrawing  it  shold  doe  so,  it  would  trouble  your 
conscience. 

7  Though  you  want  all  success  either  in  inclining  or  re- 
straining, To  desire  good  &  endeavour  it  when  we  can  doe  15 
no  more,  is  to  doe  it.  Complaine  not  of  yc  want  of  success, 
when  you  have  the  fruit  of  it.  In  Gods  accepting  you  have 
done  ye  good  you  intended,  &  whom  serve  you  ?  or  whom 
would  you  please?    David  built  the  temple  as  much  as 
Solomon  because  he  desired  it,  &  prepared  for  it.  Doe  this  20 
&  be  a  man  as  David,  after  Gods  hart. 

For  any  scruple  of  leaving  yr  trade,  throw  it  away.  When 
we  exhort  people  to  continue  in  their  vocation,  it  is  in 
opposition  to  idlenes.  work  rather  then  doe  nothing,  but  to 
chuse  a  higher  work,  as  God  gives  me  higher  thoughts,  &  ^s 
to  rise  wth  his  favours,  can  not  but  be  not  only  allowable 
but  comendable.  The  case  of  ministers  and  magistrates  is 
another  thing,  the  one  are  Gods  servants,  yc  other  ye  comon- 
wealths,  &  therfore  not  relinquishable  without  their  masters 
consent,  but  a  Trade  having  two  things,  the  one  imploy-  30 
ment,  the  other  profitt,  the  work  I  may  change,  the  profitt, 
I  am  master  of. 

[October,  1631] 

22-32  A  postscript  added  a  few  days  later:  see  note  25  me]  possibly  for  me" 

(r^  men)  31  profitt.  the  work  MS 


THE  WILL  OF  GEORGE  HERBERT 

I   GEORGE  HERBERT  commending   my  soule  and 
body  to  Almightie  God  that  made  them  doe  thus  dispose 
of  my  goods.    I  giue  all  my  goods  both  within  doores  and 
without  doores  both  monneys  and  bookes  and  howshould 
5  stuffe  whether  in  my  possession  or  out  of  my  possession  that 
properly  belonge  to  me  vnto  my  deare  wife  excepting  onely 
these  legacies  hereafter  insuing.   First  there  is  seauen  hvn- 
dred  pounds  in  Mr  Thomas  Lawleys  hands  a  Merchant 
of  London  which  fell  to  me  by  the  death  of  my  deare  Neece 

10  Mrs  Dorothy  Vaughan  whereof  two  hvndred  pounds 
belongs  to  my  two  Neeces  that  survive  and  the  rest  unto 
my  selfe,  this  whole  sum  of  fiue  hvndred  pounds  I  bequeath 
vnto  my  Neeces  equally  to  be  devided  betweene  them  ex- 
cepting some  legacies  of  my  deceased  Neece  which  are  to  be 

15  payd  out  of  it  vnto  some  whose  names  shalbe  annexed  vnto 
this  bill.  Then  I  bequeath  twenty  pounds  vnto  the  poore  of 
this  parish  to  be  devided  according  to  my  deare  wiues  dis- 
cretion. Then  I  bequeath  to  Mr  Hays  the  Comment  of 
Lucas  Brugensis  vppon  the  Scripture  and  his  halfe  yeares 

*°  wages  aforehand,  then  I  bequeath  to  Mr.  Bostocke  St. 
Augustines  workes  and  his  halfe  yeares  wages  aforehand, 
then  I  leave  to  my  servant  Elizabeth  her  dubble  wages  giuen 
her,  three  pound  more  besides  that  which  is  due  to  her,  to 
Ann  I  leave  thirty  shillings:  to  Margeret  twenty  shillings: 

*5  To  William  Twenty  Nobles,  To  John  twentie  shillings,  all 
these  are  over  and  aboue  their  wages,  To  Sara  thirteene 
shillings  foure  pence,  Alsoe  my  will  and  pleasure  is  that 
Mr  Woodnoth  should  be  mine  Executor  to  whome  I  be- 
queath twenty  pound  whereof  fifteene  pound  shalbe  bestowed 

30  vppon  Leighton  Church,  the  other  fiue  pound  I  giue  to 
himselfe.  Lastlie  I  besech  Sr  John  Danvers  that  he  would 
be  pleased  to  be  Overseer  of  this  Will. 

George:  Herbert 

(testes  Nathaniell  Bostocke,  Elizabeth:  Burden) 

The  Will.    From  the  Principal  Registry  of  H.M.'s  Court  of  Probate,  Somerset 
House  (Russell  33) 


THE  WILL  OF  GEORGE  HERBERT       383 

On  the  other  side  are  the  names  of  those  to  whome  my 
deceased  Neece  left  legacyes. 

All  those  that  are  crost  are  discharged  already  the  rest  are 
to  be  payd. 

To  Mrss  Magdalen  Vaughan  one  hvndred  pound,  To  5 
Mrs   Catharine  Vaughan   One  hvndred   pound.  To   Mr 
George  Herbert  one  hvndred  poundx   To  Mrs  Beatrice 
Herbert  forty  poundx,  To  Mrs  Jane  Herbert  tenn  poundx, 
To  Mrs  Danvers  five  pound x,  To  Amy  Danvers  thirty 
shillings,  To  Mrs  Anne  Danvers  twenty  shillings,  To  Mrs  10 
Mary  Danvers  twenty  shillings,    To  Mrs  Michel  twenty 
shillings,  To  Mrs.  Elizabeth  Danvers  Mr  Henry  Danvers 
wife  twenty  shillings,     to  the  poore  of  the  parish  twenty 
poundx    To  my  Lord  of  Cherbury  tenn  pound,    To  Mr 
Bostocke  forty  shillingsx      To  Elizabeth  Burthen  thirty  15 
shillingsx     To  Mary  Gifford  tenn  shillingsx     To  Anne 
Hibbert  tenn  shillingsx  To  William  Scuce  twenty  shillingsx 
To  Mrs  Judith  Spencer  five  pound  To  Mary  Owens  forty 
shillings    To  Mrs  Mary  Lawly  fifty  shillingsx     To  Mr 
Gardiner  tenn  pound  MS.  that  the  fiue  pound  due  to  Mrs  20 
Judeth  Spenser  is  to  be  payd  to  Mrs  Mary  Lawly  at  Chelsey 
MS.  that  there  are  diuers  moneys  of  mine  in  Mr  Stephens 
hands    Stationer   of  London,    having   lately   receaved   an 
hvndred  and   two   pounds   besides   some   Remainders  of 
monyes  wherof  he  is  to  giue  as  I  know  he  will  a  Just  25 
account:  if  there  be  any  body  els  that  owe  me  any  thing  else 
of  old  debt  I  forgiue  them. 


GEORGII   HERBERTI   ANGLI 
MUSAE  RESPONSORIAE 

AD  ANDREAE   MELVINI   SCOTI 
ANTI-TAMI-CAMI-CATEGORIAM 

Augustissimo  Potentissimdque  Monarchae 

IACOBO,  D.G. 

Magnae  Britanniae,  Franciaey  &  Hiberniae 
Regiy  Fidei  Defensori  &c. 
Geo.   Herbertus*  % 

ECce  recedentis  foecundo  in  littore  Nili 
Sol  generat  populum  luce  fouente  nouum. 
Ante  tui,  CAESAR,  qu£m  fulserat  aura  fauoris, 

Nostrae  etiam  Musae  vile  fuere  lutum : 
Nunc  adeo  per  te  viuunt,  vt  repere  possint,  5 

Sintque  ausae  thalamum  solis  adire  tui. 

Illustriss.  Celsissimoque 

CAROLO, 
U^alliaey  (§f  luuentutis  Principi. 

OVam  chartam  tibi  porrigo  recentem, 
Humanae  decus  atque  apex  iuuentae, 
Obtutu  placido  benignus  affles, 
Namque  aspectibus  £  tuis  vel  vnus 

Musae  Responsoriae.  From  Ecclesiastes  Solomon  Is.  Auctore  Joan.  Viviano. 
Canticum  Solomonis  :  Nee  non  Epigrammata  Sacra,  Per  Ja.  Duportum.  Accedunt 
Georgii  Herbert!  Musae  Responsoriae  ad  Andreae  Melvini  Anti-Tami-Cami- 
Categoriam.  Cantabrigiae  :  Ex  Officina  Joannis  Field,  celeberrimae  Academiae 
Typographi.  Anno  Domini,  1662.  (A  copy  in  library  of  Trin.  Coll.  Cam.)  (Here 
cited  as  D)  For  Melville's  Anti-Tami-Cami-Categoria,  see  Appendix,  p.  609. 

Carolo  Principi.  i  r«x:entem  2  decus,  4  Namque  Pickering's 

emendation :  Nam  D 


MUSAE  RESPONSORIAE  385 

Mordaces  tineas,  nigrasque  blattas,  5 

Quas  liuor  mihi  parturit,  retundet, 

Ceu,  quas  culta  timet  seges,  pruinas 

Nascentes  radij  fugant,  vel  acres 

Tantiim  dulcia  leniunt  catarrhos. 

Sic  o  te  (iuuenem,  sen^mue)  credat  10 

Mors  semper  iuuenem,  senem  Britanni. 


Reuerendissimo  in   Christo  Patri  ac  Domino, 

VlNTONIENSI,   &C. 


SAncte  Pater,  coeli  custos,  quo  doctius  vno 
Terra  nihil,  nee  quo  sanctius  astra  vident; 
Cum  mea  futilibus  numeris  se  verba  viderent 

Claudi,  pene  tuas  praeteriSre  fores. 
Sed  propere  dextreque  reduxit  euntia  sensus, 
Ista  docens  soli  scripta  quadrare  tibi. 


PRO   DISCIPLINA   ECCLESIAE 

NOSTRAE   EPIGRAMMATA 

APOLOGETICA 

i.  Ad  Regem 

Instituti  Epigrammatici  ratio. 

CVm  millena  tuam  pulsare  negotia  mentem 
Constet,  &  ex  ilia  pendeat  orbis  ope; 
Ne  te  productis  videar  lassare  Camoenis, 

Pro  solido,  CAESAR,  carmine  frusta  dabo. 
Cum  tu  contundis  Catharos,  vultiique  librisque, 
Grata  mihi  mensae  sunt  analecta  tuae. 

Episcopo  Vintoniensi.  5  proper^, 

I.  5  contundis  Ed\  contundens  D 
017.15  c  c 


N( 


386  MUSAE  RESPONSORIAE 

ii.  Ad  Melvinum 

rOn  mea  fert  aetas,  vt  te,  veterane,  lacessam; 

Non  vt  te  superem:  res  tamen  ipsa  feret. 
Aetatis  numerum  supplebit  causa  minorem : 

Sic  tu  nunc  iuuenis  factus,  eg6que  senex. 
Aspice,  dum  perstas,  vt  te  tua  deserat  aetas,  5 

Et  mea  sint  canis  scripta  referta  tuis. 
Ecce  tamen  quam  suauis  ero !   cum,  fine  duelli, 

Clauserit  extremas  pugna  peracta  vices, 
Turn  tibi,  si  placeat,  fugientia  tempera  reddam; 

Sufficiet  votis  ista  iuuenta  meis.  10 

in.  Ad  eundem 

In  Monstrum  vocabuli  Anti-Tami-Cami- 

^ 

Categoria. 

OQuam  bellus  homo  es!   lepido  quam  nomine  fingis 
Istas  Anti-Tami-Cami-Categorias\ 
Sic  Catharis  noua  sola  placent;  res,  verba  nouantur: 

Quae  sapiunt  aeuum,  ceu  cariosa  iacent. 
Quin  liceat  nobis  aliquas  procudere  voces:  5 

Non  tibi  fingendi  sola  taberna  patet. 
Cum  sacra  perturbet  vester  furor  omnia,  scriptum 

Hoc  erit,  Anti-furi-Puri-Categoria. 
Pollubra  vel  cum  olim  damnaris  Regia  in  ara, 

Est  Anti-fefoi-Mefoi-Categoria.  10 

iv.  Partitio  Anti-Tami-Cami-Categoriae, 

TRes  video  partes,  quo  re  distinctive  vtar,          «  Ab  imth  ad 
Anticatevoriae,  Scoto-Britanne,  tuae :  ™rs:  6*  , 

,...,  o'  •  i  *nt*e  adders. 

Kitibus  vna1  Sacns  oppomtur;  altera2  Sanctos         128 
Praedicat  autores;  tertia3  plena  Deo  est.  3  Inde  *77 

Postremis  ambabus  idem  sentimus  vterque ;  5 

Ipse  pios  laudo;  Numen  &  ipse  colo. 

Non  nisi  prima  suas  patiuntur  praelia  lites. 
O  bene  qu6d  dubium  possideamus  agrum ! 

IV.  The  marginal  references,  taken  from  Duport>  are  to  the  lines  (versus)  of  Mel- 
<villets  Anti-Tami-Cami-Categoria  (see  belvwy  p.  609) ;  a  fe<w  references  are  cor- 
rected, and  three  are  added 


MUSAE  RESPONSORIAE  387 

v.  In  metri  genus. 

CVr,  vbi  tot  ludat  numeris  antiqua  poesis, 
Sola  tibi  Sappho,  femindque  vna  placet  ? 
Cur  tibi  tarn  facil£  non  arrisSre  poetae 

Heroum  grandi  carmina  fulta  pede  ? 
Cur  non  lugentes  Elegi  ?   non  acer  Iambus  ?  5 

Commotos  animos  rectius  ista  decent. 
Scilicet  hoc  vobis  proprium,  qui  purius  itis, 

Et  populi  spurcas  creditis  esse  vias : 
Vos  ducibus  missis,  missis  doctoribus,  omnes 

Femineum  blanda  fallitis  arte  genus :  to 

Nunc  etiam  teneras  qu6  versus  gratior  aures 

Mulceat,  imbelles  complacuSre  modi. 


vi.  De  Laruata  Gorgone.*         *  /«///«/<> 

GOrgona  cur  diram  laruasque  obtrudis  inanes, 
Cum  prope  sit  nobis  Musa,  Medusa  procul  ? 
Si,  quia  felices  olim  dixere  poetae 

Pallada  gorgoneam,  sic  tua  verba  placent. 
Vel  potius  liceat  distinguere.   Tuque  tuique  5 

Sumite  gorgoneam^  nostrdque  Pallas  erit. 

vn.  De  Praesulumfastu.*         *w«.2i 

PRaesulibus  nostris  fastus,  Mefoine,  tumentes 
Saepius  aspergis.   Siste,  pudore  vacas. 
An  quod  semotum  populo  laquearibus  altis 

Eminet,  id  tumidum  protinus  esse  feres  ? 
Ergo  etiam  Solem  dicas,  ignaue,  superbum,  5 

Qui  tarn  sublimi  conspicit  orbe  viam: 
Ille  tamen,  quamuls  altus,  tua  crimina  ridens 

Assiduo  vilem  lumine  cingit  humum. 
Sic  laudandus  erit  nactus  sublimia  Praesul, 

Qui  dulci  miseros  irradiabit  ope.  10 

V.  ii  aures, 

VI.  i  diram, 


388  MUSAE  RESPONSORIAE 

vni.  De  gemind  Academia.  *       *  /« 

QVis  hie  superbit,  oro  ?  trine,  an  Praesules, 
Quos  dente  nigro  corripis? 
I  u  duplicem  solus  Camoenarum  thronum 

Virtute  percellis  tua; 
Et  vnus  impar  aestimatur  viribus,  5 

Vtrumque  sternis  calcitro: 
Omndsque  stulti  audimus,  aut  hypocritae, 

Te  perspicaci  atque  integro. 
An  rectius  nos,  si  vices  vertas,  probi, 

Te  contumaci  &  liuido  ?  10 

Quisquis  tuetur  perspicillis  Belgicis 

Qua  parte  tractari  sclent, 
Res  ampliantur,  sin  per  aduersam  videj, 

Minora  fiunt  omnia: 
Tu  qui  superbos  caeteros  existimas  15 

(Superbius  cum  te  nihil) 
Vertas  specillum:  nam,  prout  se  res  habent, 

Vitro  minus  recte  vteris. 


ix.  De  S.  Baptismi  Ritu.  *         *  r<r*.  34 

CVm  tener  ad  sacros  infans  sistatur  aquales, 
Qu6d  puer  ignorat,  verba  profana  putas? 
Annon  sic  mercamur  agros?  quibus  ecce  Redemptor 

Comparat  aeterni  regna  beata  Dei. 
Scilicet  emptorem  si  res  aut  parcior  aetas  5 

Impediant,  apices  legis  amicus  obit. 
Forsitan  &  prohibes  infans  portetur  ad  vndas, 

Et  per  se  Templi  limen  adire  velis: 
Sin,  Mehine^  pedes  alienos  postulet  infans, 

Cur  sic  displiceat  vox  aliena  tibi  ?  10 

Rectius  innocuis  lactentibus  omnia  praestes, 

Quae  ratio  per  se,  si  sit  adulta,  facit 
Quid  vetat  vt  pueri  vagitus  suppleat  alter, 

Cum  nequeat  claras  ipse  litare  preces  ? 

VIII.  i  Praesules  ?  8  perspicaci,  10  contumaci, 


MUSAE  RESPONSORIAE  389 

Saeuus  es  eripiens  paruis  vadimonia  coeli :  15 

Et  tibi  sit  nemo  praes,  vbi  poscis  opem. 

x.  De  Signaculo  Cruets.  *          *  r*r*.  29 

CVr  tanta  sufflas  probra  in  innocuam  Crucem  ? 
Non  plus  maligni  daemones  Christi  cruce 
Vnquam  fugari,  qu£m  tui  socij  solent. 
Apostolorum  culpa  non  leuis  fuit 

Vitasse  Christi  spiritum  efflantis  crucem.  5 

Et  Christianus  quisque  piscis  dicitur 
Tertulliano,  propter  vndae  pollubrum, 
Quo  tingimur  parui.   Ecquis  autem  brachijs 
Natare  sine  clarissima  potest  cruce? 
Sed  non  moramur:  namque  vestra  crux  erit,  10 

Vobis  fauentibiisue,  vel  negantibus. 

xi,  De  iuramento  Ecc testae.*      *  r«*. 25 

ARticulis  sacris  quidam  subscribere  iussus, 
jL\.  Ah !   Cheiragra  vetat,  quo  minus,  inquit,  agam. 
O  vere  dictum,  &  belle!   cum  torqueat  omnes 
Ordinis  osores  articulare  malum. 

xii.  De  Purtficatione  post  puerperium .  *     *  r*rs.  ^ 

ENixas  pueros  matres  se  sistere  templis 
Displicet,  &  laudis  tura  litare  Deo. 
Forte  quidem,  cum  per  vestras  Ecclesia  turbas 

Fluctibus  internis  exagitata  natet, 
Vos  sine  maternis  hymnis  infantia  vidit,  $ 

Vitaque  neglectas  est  satis  vita  preces. 
Sed  nos,  cum  nequeat  paruorum  lingua,  parentem 

Non  laudare  Deum,  credimus  esse  nefas. 
Quotidiana  suas  poscant  si  fercula  grates, 

Nostra  caro  sanctae  nescia  laudis  erit?  10 

XI.  i  iussus 

XII.  7  lingua 


390  MUSAE  RESPONSORIAE 

Adde  pijs  animis  quaeuis  occasio  lucro  est, 
Qua  possint  humili  fundere  corde  preces. 

Sic  vbi  iam  mulier  decerpti  conscia  pomi 
Ingemat  ob  partus,  ceu  maledicta,  suos. 

Apposite  quern  commotum  subfugerat  olim,  15 

Nunc  redit  ad  mitem,  ceu  benedicta,  Deum. 

xm.  De  Antic hristi  decor e  Pontificali.*    **v,.48 

NOn  quia  Pontificum  sunt  olim  afflata  veneno, 
Omnia  sunt  temere  proijcienda  foras. 
Tollantur  si  cuncta  malus  quae  polluit  vsus, 
Non  remanent  nobis  corpora,  non  animae. 

xiv.  De  Superpelliceo.  *.  */v*.47 

OVid  sacrae  tandem  meruere  vestes, 
Quas  malus  liuor  iaculis  lacessit 
Polluens  castum  chlamydis  colorem 
Dentibus  atris? 

Quicquid  ex  vrna  meliore  ductum  5 

Luce  praelustri,  vel  honore  pollet, 
Mens  sub  insigni  specie  coloris 
Concipit  albi. 

Scilicet  talem  liquet  esse  solem; 

Angeli  vultu  radiante  candent;  I0 

Incolae  coeli  melioris  alba 

Veste  triumphant. 

E  creaturis*  sine  mentis  vsu  *Ow,&Coiumta. 

Conditis  binas  homini  sequendas  ^htTs  c.V  7  C" 2 

Spiritus  proponit,  &  est  vtrique  15 
Candor  amicus. 

Ergo  ringantur  pietatis  hostes, 
Filij  noctis,  populus  malignus, 
Dum  suum  nomen  tenet,  &  triumphat 

Albion  albo.  20 

12  Qua  Grosart:  Quae  D  15  quern]  quum  Grosart 

XIV.   i  vestes  ?  3  misprinted  castam  (cf.  albi,  /.  8) 


MUSAE   RESPONSORIAE  391 

xv.  De  Pileo  quadrato.  *  *  f*«.  45 

OVae  dicteria  fuderat  Britannus 
Superpellicei  tremendus  hostis, 
Isthaec  pileus  audijt  propinquus, 
Et  partem  capitis  petit  supremam; 
Non  sic  effugit  angulus  vel  vnus  5 

Qu6  dictis  minus  acribus  notetur. 

Verum  heus!    si  reputes,  tibi  tuisque 
Longe  pileus  anteit  galerum, 
Vt  feruor  cerebri  refrigeretur, 
Qui  vestras  edit  intime  medullas.  10 

Sed  qui  tarn  male  pileos  habetis, 
Quos  Ecclesia  comprobat,  verendum 
Ne  tandem  caput  eius  impetatis. 

xvi.  In  Catharum. 

CVr  Latiam  linguam  reris  nimis  esse  profanam, 
Quam  praemissa  probant  secula,  nostra  probant  ? 
Cur  teretem  Graecam  damnas,  atque  Hellada  totam, 

Qua  tamen  occisi  foedera  scripta  Dei  ? 
Scilicet  Hebraeam  cantas,  &  perstrepis  vnam :  5 

Haec  facit  ad  nasum  sola  loquela  tuum. 

xvii.  De  Rpiscopis.  *  *  *v,.  186 

OVos  charos  habuit  Christus  Apostolos, 
Testat6sque  suo  tradiderat  gregi ; 
Vt,  cum  mors  rabidis  vnguibus  imminens 
Doctrinae  fluuios  clauderet  aureae, 
Mites  acciperent  Lampada  Praesules,  5 

Seruar^ntque  sacrum  clauibus  ordinem; 
Hos  nunc  barbaries  impia  vellicat 
Indulgens  proprijs  ambitionibus, 
Et,  quos  ipsa  nequit  scandere  vertices, 
Hos  ad  se  trahere  et  mergere  gestiens.  10 

XV.  7  reputes  tibi, 
XVI.  i  profanam  ?  XVII.    9  Et  vertices  10  trahere, 


392  MUSAE  RESPONSORIAE 

O  caecum  populum !  si  bona  res  siet 
Praesul,  cur  renuis  ?  sin  mala,  pauculos 
cunctos  fieri  praestat  Episcopos. 


xvin.  Ad  Melvinum 

De  ijsdem.  *  *  yen.  185 

}Raesulibus  dirum  te  Musa  coarguit  hostem, 
An  quia  Textores  Artific£sque  probas  ? 

xix.  De  Textore  Catharo. 

CVm  piscatores  Textor  legit  esse  vocatos, 
Vt  sanctum  Domini  persequerentur  opus ; 
Ille  quoque  inuadit  Diuinam  Flaminis  artem, 

Subtegmen  reti  dignius  esse  putans, 
Et  nunc  perlongas  Scripturae  stamine  telas*     *  yen.  59 
Torquet,  &  in  Textu  Doctor  vtroque  cluet. 

xx.  De  Magicis  rotatibus.  *    *  yen.  3o,  32 

OVos  tu  rotatus,  quale  murmur  auscultas 
In  ritibus  nostris?   Ego  audio  nullum. 
Age,  prouocemus  vsque  ad  Angelos  ipsos, 
Aur^sque  superas:  arbitri  ipsi  sint  litis, 
Vtrum  tenore  sacra  nostra  sint  n£cne  5 

Aequabili  facta.   Ecquid  ergo  te  tanta 
Calumniandi  concitauit  vrtica, 
Vt,  quae  Papicolis  propria,  assuas  nobis, 
Falsiimque  potius  qu£m  crepes  [verum]  versu  ? 
Tu  perstrepis  tamen ;  vtque  turgeat  carmen  10 

Tuum  tibi,  poeta  belle,  non  mystes, 
Magicos  rotatus,  &  perhorridas  Striges,*       *  yen.  33 
Dicterijs  mordacibus  notans,  clamas 
Non  conuenire  precibus  ista  Diuinis. 
O  saeuus  hostis!  quam  ferociter  pugnas!  15 

Nihflne  respondebimus  tibi  ?  Fatemur. 

XVIII.  2  Textores, 

XX.  9  verum  supplied  by  Ed  See  note  10  turgeat]  tingeat  Grosart 

13  clamas]  clausus  Grosart 


MUSAE  RESPONSORIAE  393 

xxi.  Adfratres. 

OSec'lum  lepidum  1  circumstant  vndique  Fratres, 
Papicolisque  sui  sunt,  Catharfsque  sui. 
Sic  nunc  plena  boni  sunt  omnia  Fratris,  amore 
Cum  nil  fraterno  rarius  esse  queat. 


xxii,  De  labe  maculisque.  *         *  v*r*.  23 

Ebeculas  maculdsque  nobis  obijcis: 
Quid  ?  hoccine  est  mirum  ?  Viatores  sumus. 
Quo  sanguis  est  Christi,  nisi  vt  maculas  lauet, 
Quas  spargit  animae  corporis  propius  lutum  ? 
Vos  ergo  puri !   o  nomen  appositissimum  5 

Quo  vulgus  ornat  vos!   At  audias  parum; 
Astronomus  olim  (vt  fama)  dum  maculas  diu, 
Quas  Luna  habet,  tuetur,  in  foueam  cadit, 
Tottisque  caenum  Cynthiae  ignoscit  notis. 
Ecclesia  est  mi  hi  Luna;  perge  in  Fabula.  to 


C 


xxm.  De  Musica  Sacra.  *         *  r<rs.  S4 

Vr  efficaci,  Deucalion,  manu, 

Post  restitutes  fluctibus  obices, 
Mutas  in  humanam  figuram 
Saxa  superuacuasque  cautes  ? 

Quin  redde  formas,  o  bone,  pristinas,  5 

Et  nos  reducas  ad  lapides  auos : 
Nam  saxa  mirantur  canentes, 
Saxa  lyras  cithardsque  callent. 

Rupes  tenaces  &  silices  ferunt 
Potentiori  carmine  percitas  10 

Saltus  per  incultos  laciisque 
Orphea  mellifluum  secutas. 

XXII.  i  Labeculas,  obijcis, 

XXIII.  4  cautes  Errata  D  :  caules  text  D  :  cf.  L  20  8  lyras,  9  tenaces, 
ii  incultos, 


394  MUSAE  RESPONSORIAE 

Et  saxa  diris  hispida  montibus 
Amphionis  testudine  nobili 

Percussa  dum  currunt  ad  vrbem  15 

Moenia  contribute  Thebis. 

Tantum  repertum  est  trux  hominum  genus, 
Qui  templa  sacris  expoliant  choris, 
Non  erubescentes  vel  ipsas 

Duritia  superare  cautes.  *o 

O  plena  centum  Musica  Gratijs, 
Praeclariorum  spirituum  cibus, 
Qu6  me  vocas  tandem,  tuiimque 
Vt  celebrem  decus  insusurras? 

Tu  Diua  miro  pollice  spiritum       *  *5 

Caeno  profani  corporis  exuens 
Ter  millies  coelo  reponis: 

Astra  rogant,  Nouus  hie  quis  hospes  ? 

Ardore  Moses  concitus  entheo, 
Mersis  reuertens  laetus  ab  hostibus  3° 

Exuscitat  plebem  sacratos 

Ad  Dominum  properare  cantus. 

Quid  hocce?  Psalmos  audion'?  o  dapes! 
O  succulent!  balsama  spiritus! 

Ramenta  coeli,  guttula^que  35 

Deciduae  melioris  orbis! 

Quos  David,  ipsae  deliciae  Dei, 
Ingens  piorum  gloria  Principum, 
Sionis  excelsas  ad  arces 

Cum  citharis  litufsque  miscet.  40 

Miratur  aequor  finitimum  sonos, 
Et  ipse  Jordan  sistit  aquas  stupens; 
Prae  quo  Tibris  vultum  recondit, 
Eridaniisque  pudore  fusus. 

14  testudine  Ed :  testitudine  D,  Grosart  15  vrbem,  40  citharis, 


MUSAE   RESPONSORIAE  395 

T\irT  obdis  aures,  grex  noue,  barbaras,  45 

Et  nullus  audis  ?   cantibus  obstrepens, 
Vt,  qu6  fatiges  verber^sque 
Pulpita,  plus  spatij  lucreris  ? 

At  cui  videri  prodigium  potest 
Mentes,  quietis  tympana  publicae,  50 

Discordijs  plenas  sonoris 

Harmoniam  tolerare  nullam  ? 


c 


xxiv.  De  eadem.  *  *  r*r*.  55 

Antus  sacros,  profane,  mugitus  vocas  ? 
Mugire  multo  mauelim  quam  rudere. 


xxv.  De  rituum  vsu.* 


c 


primum  ratibus  suis 
nostram  Caesar  ad  insulam 
olim  appelleret,  intuens 
omnes  indigenas  loci 

viuentes  sine  vestibus,  5 

O  victoria,  clamitat, 
certa,  ac  perfacilis  mihi! 

Non  alio  Cathari  modo 
dum  sponsam  Domini  pijs 
orbam  ritibus  expetunt,  10 

atque  ad  barbariem  patrum 
vellent  omnia  regredi, 
illam  tegminis  insciam 
prorsus  Daemoni  &  hostibus 
exponunt  superabilem.  15 

Atqui  vos  secus,  o  boni, 
sentire  ac  sapere  addecet, 
si  vestros  animos  regant 
Scripturae  canones  sacrae: 
Namque  haec,  iure,  cuipiam  20 

XXV.  6  clamitat  14  Daemoni,  17  sentire,  ac]  om.  Grosart 


396  MUSAE  RESPONSORIAE 

vestem  non  adimi  suam, 
sed  nudis  &  egentibus 
non  suam  tribui  iubet. 

xxvi.  De  annulo  coniugali. 

SEd  nee  coniugij  signum,  Melvine,  probabis? 
Nee  vel  tantillum  pignus  habebit  amor? 
Nulla  tibi  si  signa  placent,  £  nubibus  arcum 

Eripe  coelesti  qui  moderatur  aquae. 
Ilia  quidem  a  nostro  non  multum  abludit  imago, 

Annulus  &  plenus  tempore  forsan  erit. 
Sin  nebulis  parcas,  &  nostro  parcito  signo, 

Cui  non  absimilis  sensus  inesse  solet. 
Scilicet,  vt  quos  ante  suas  cum  coniuge  tedas 

Merserat  in  lustris  perniciosa  venus, 
Annulus  hos  reuocet,  sistdtque  libidinis  vndas 

Legitimi  signum  connubiale  tori. 

xxvii.  De  Mundis  &  mundanis. 

EX  praelio  vndae  ignisque  (si  Physicis  fides) 
Tranquillus  aer  nascitur: 
Sic  ex  profano  Cosmico  &  Catharo  potest 
Christianus  extundi  bonus. 

xxvni.  De  oratione  Dominica*    *  y^. 

OVam  Christus  immortalis  innocuo  gregi 
voce  sua  dederat, 

quis  crederet  mortalibus 
orationem  reijci  septemplicem, 
quae  miseris  clypeo 

Aiacis  est  praestantior? 
Haec  verba  superos  aduolaturus  thronos 
Christus,  vt  auxilij 

nos  haud  inanes  linqueret, 

XXVI.  7  parcas  XXVII.  3  Cosmico, 


MUSAE  RESPONSORIAE  397 

(cum  dignius  nil  posset  aut  melius  dare)  10 

pignora  chara  sui 

fruenda  nobis  tradidit. 
Quis  sic  amicum  excipiet,  vt  Cathari  Deum, 
qui  renouare  sacri 

audent  amoris  Symbolum  ?  15 

Tu  vero  quisquis  es,  caue  ne,  dum  neges, 
improbe,  verba  Dei, 

te  deneget  VERBVM  Deus. 


xxix.  In  Catharum  quendam. 

CVm  templis  effare,  madent  sudaria,  mappae, 
Trux  caper  alarum,  suppara,  laena,  sagum. 
Quin  populo,  clemens,  aliquid  largire  caloris: 
Nunc  sudas  solus;  caetera  turba  riget. 


xxx.  De  lupd  lustri  Vatkani* 

CAlumniarum  nee  pudor  quis  nee  modus? 
Nee  Vaticanae  desines  vnquam  Lupae 
Metus  inanes  ?  Nos  pari  praeteruehi 
Illam  Charybdim  cautione  nouimus 
Vestrdmque  Scyllam,  aequis  parati  spiculis 
Britannicam  in  Vulpem,  fnque  Romanam  Lupam. 
Dicti  fidem  firmabimus  Anagrammate. 


xxxi.  De  impost tione  manuum* 

NEc  dextra  te  fugit,  almi  Amoris  emblema? 
Atqui  manus  imponere  integras  praestat, 
Qu^m  (more  vestro)  imponere  inscio  vulgo. 
Quanto  Impositio  melior  est  ImpostuHU 

XXVIII.  10  nihil  16-17  caue,  nfc  dum  neges  improbe 

XXX.  ^  Lupae  ?  7  Anagrammate.  Here  follows  in  Duport  the  Anagram 

included  in  the  Williams  MS.  poems  (see  below,  p.  416)  XXXI.  i  fugit 


398  MUSAE  RESPONSORIAE 

xxxn.  Supphcum  Ministrorum  raptus 


Aflbitio  Cathari  quinque  constat  Actibus. 
Prim6,  vnus  aut  alter  parum  ritus  placet: 
lam  repit  impietas  volatura  illico. 
II.   Mox  displicent  omnes.   Vbi  hoc  permanserit 

III.  Paul6,  secretis  mussitans  in  angulis  5 
Quaerit  recessus.    Incalescit  fabula: 

IV.  Erumpit  inde,  &  contineri  nescius 

V.   Syluas  pererrat.    Fibulis  dein  omnibus 
Prae  spiritu  ruptis,  qu6  eas  resarciat 
Amstellodamum  corripit  se.    Plaudite.  10 

xxxin.  De  Autorum  enumeratione.  *  *  r*n.  65-128 

OV6  magis  inuidiam  nobis  &  crimina  confles, 
Pertrahis  in  partes  nomina  magna  tuas; 
Martyra^  Calvinum^  Bezam^  doctumque  Bucerum^ 

Qui  tamen  in  nostros  fortiter  ire  negant. 
Whitaker^  erranti  quern  praefers  carmine,  miles  5 

Assiduus  nostri  papilionis  erat. 
Nos  quoque  possemus  longas  conscribere  turmas, 

Si  numero  starent  praelia,  non  animis, 
Primus  adest  nobis,  Pharisaeis  omnibus  hostis, 

Christus  Apostolici  cinctus  amore  gregis.  10 

Tu  geminas  belli  portas,  o  Petre,  repandis, 

Dum  gladium  stringens  Paulus  ad  arma  vocat. 
Inde  Patres  pergunt  quadrati,  &  tota  Vetustas. 

Nempe  Nouatores  quis  Veteranus  amat? 
lam  Constantinus  multo  se  milite  miscet;  15 

Inuisamque  tuis  erigit  hasta  Crucem. 
Hipponensis  adest  properans,  &  torquet  in  hostes 

Lampada,  qua  studijs  inuigilare  solet. 
TYque  Deum  alternis  cantans  Ambrosius  iram, 

Immemor  antiqui  mellis,  eundo  coquit.  20 

XXXII.  7  contineri  Ed*,  continere  D 

XXXIII.  i  nobis,  6  nostri  Ed:  nostrae  D  8  praelia 


MUSAE  RESPONSORIAE  399 

Haec  etiam  ad  pugnam  praesens,  qua  viuimus,  aetas 

Innumeram  nostris  partibus  addit  opem. 
Quos  inter  pleniisque  Deo  genioque  lacobus 

Defendit  veram  mente  maniique/^w. 
Interea  ad  sacrum  stimulat  sacra  Musica  bellum,  25 

Qua  sine  vos  miseri  lentius  itis  ope. 
Militat  &  nobis,  quern  vos  contemnitis,  Ordo; 

Ordine  discerni  maxima  bella  solent. 
O  vos  inualidos !   Audi  quern  talibus  armis 

Euentum  Naso  vidit  et  admonuit;  30 

Vna  dies  Catharos  ad  bellum  miserat  omnes : 

Ad  bellum  missos  perdidit  vna  dies. 


xxxiv.  De  auri  sacra  fame*      * 

CLaudis  auaritia  Satyram;  statuisque  sacrorum 
Esse  recidendas,  Aeace  noster,  opes. 
Caetera  condonabo  tibi,  scombrisque  remittam: 
Sacrilegum  carmen,  censeo,  flamma  voret. 


xxxv.  Ad  Scotiam.  Protrepticon  ad  Pacem. 

SCotia  quae  frigente  iaces  porrecta  sub  Arcto, 
Cur  ade6  immodica  relligione  cales  ? 
Anne  tuas  flammas  ipsa  Antiperistasis  auget, 

Vt  niue  torpentes  incaluere  manus? 
Aut  vt  pruna  gelu  summo  mordacius  vrit, 

Sic  acuunt  zelum  frigora  tanta  tuum  ? 
Quin  nocuas  extingue  faces,  precor:  vnda  propinqua  est, 

Et  tibi  vicinas  porrigit  aequor  aquas: 
Aut  potiiis  Christi  sanguis  demissus  ab  alto, 

Vicinusque  magis  nobiliorque  fluit: 
Ne,  si  flamma  nouis  adolescat  mota  flabellis, 

Ante  diem  vestro  mundus  ab  igne  ruat. 

24  mcntc,  27  Ordo, 


400  MUSAE  RESPONSORIAE 

XXXVL  Ad  seductos  innocentes. 

INnocuae  mentes,  quibus  inter  flumina  mundi 
Ducitur  illimi  Candida  vita  fide, 
Absit  vt  ingenuum  pungant  mea  verba  pudorem ; 

Perstringunt  vestros  carmina  sola  duces. 
O  vtinam  aut  illorum  oculi  (quod  comprecor  vnum)      5 
Vobis,  aut  illis  pectora  vestra  forent 

xxxvn.  Ad  Melvinum. 

ATqui  te  precor  vnice  per  ipsam, 
jLjLQuae  scripsit  numeros,  manum;  per  omnes 
Musarum  calices,  per  &  beatos 
Sarcasmos  quibus  artifex  triumphas; 
Quin  per  Presbyteros  tuos;  per  vrbem  5 

Quam  curto  nequeo  referre  versu ; 
Per  charas  tibi  nobil^sque  dextras, 
Quas  subscriptio*  neutiquam  inquinauit;     *  r*n.  215 
Per  quicquid  tibi  suauiter  probatur; 
Ne  me  carminibus  nimis  dicacem,  10 

Aut  saeuum  reputes.   Arnica  nostra  est 
Atque  edentula  Musa,  nee  veneno 
Splenis  perlita  contumeliosi, 

Nam  si  te  cuperem  secare  versu, 
Totdmque  euomerem  potenter  iram  15 

Quam  aut  Ecclesia  despicata  vobis, 
Aut  laesae  mihi  suggerunt  Athenae, 
(Et  quern  non  stimularet  haec  simultas?) 
lam  te  funditus  igneis  Camoenis, 
Et  Musa  crepitante  subruissem :  20 

Omnis  linea  sepiam  recusans 
Plumbo  ducta  fuisset  aestuanti, 
Centum  stigmatibus  tuos  inurens 
Profanos  fremitus  bonasque  sannas: 
Plus  charta  haec  mea  delibuta  dictis  25 

Haesisset  tibi,  qu&m  suprema  vestis 

XXXVII.  7  tibi,  18  simultas 


I 


MUSAE   RESPONSORIAE  401 

Olim  accreuerit  Herculi  furenti : 

Quin  hoc  carmine  Lexicon  probrorum 

Extruxissem,  vbi,  cum  moneret  vsus, 

Haurirent  tibi  tota  plaustra  Musae.  30 

Nunc  haec  omnia  sustuli,  tonantes 
Affectus  socijs  tuis  remittens. 
Non  te  carmine  turbidum1  vocaui,  '  ^ers-  29 

.  2    22 

Non  deridiculumue,  siue  ineptum,2  3  33 

Non  striges,3  magidmue,4  vet  rotatus,  *  3°     35 

Non  fastus5  tibi  turgidos6  repono;  6  I94 

Errores,7  maculas,8  superbiamque,9  J  J78 

Labes,10  somniaque,11  ambitiisque  diros,12      9  iI9 
Tinnitus  Berecynthios1*  omittens  "  23 

Nil  horum  regero  tibi  merenti.  ™  202   40 

Quin  te  laudibus  orno:  quippe  dico,          "  53 
Caesar  sobrius  ad  rei  Latinae 
Vnus  dicitur  aduenire  cladem : 
Et  tu  solus  ad  Angliae  procellas 
(Cum  plerumque  tua  sodalitate  45 

Nil  sit  crassius,  impolitiusue) 
Accedis  bene  doctus,  et  poeta. 

xxxvin.  Ad Rundem. 

Ncipis  irridens;  stomachans  in  carmine  pergis; 
Desinis  exclamans :  tota  figura,  vale. 


xxxix.  Ad  Seren.  Regem. 

ECce  pererratas,  Regum  doctissime,  nugas, 
Quas  gens  inconsulta,  suis  vexata  procellis, 
Libandas  nobis  absorbenddsque  propinat! 
O  caecos  animi  fratres !    quis  vestra  fatigat 
Corda  furor,  spissaque  afflat  caligine  sensus  ? 
Cernite,  quam  Formosa  suas  Ecclesia  pennas 
Explicat,  &  radijs  ipsum  pertingit  Olympum! 
Vicini  populi  passim  mirantur,  &  aequos 

XXXVII.  33  Grosart  inadvertently  omits  this  line 

XXXVIII.  2  figura 

XXXIX.  i  nugas.  3  nobis, 

917.1$  D  d 


402  MUSAE   RESPONSORIAE 

Mentibus  attonitis  cupiunt  addiscere  ritus : 

Angelicae  turmae  nostris  se  coetibus  addunt :  10 

Ipse  etiam  Christus  coelo  speculatus  ab  alto, 

Intuitiique  vno  stringens  habitacula  mundi, 

Sola  mihi  plenos,  ait,  exhibet  Anglia  cultus. 

Scilicet  has  olim  diuisas  aequore  terras 

Seposuit  Diuina  sibi,  cum  conderet  orbem,  15 

Progenies,  gemmamque  sua  quasi  pyxide  clausit. 

O  qui  Defensor  Fidei  meritissimus  audis, 
Responde  aeternum  titulo;  qu6que  ordine  felix 
Coepisti,  pergas  simili  res  texere  filo. 
Obrue  feruentes,  ruptis  conatibus,  hostes:  20 

Qudsque  habet  aut  patulas,  aut  caeco  tramite,  moles 
Haeresis,  euertas.   Quid  enim  te  fallere  possit  ? 
Tu  venas  latic^sque  omnes,  quos  sacra  recludit 
Pagina,  gustasti,  multoque  interprete  gaudes: 
Tu  Synod6sque,  Patr£sque,  &  quod  dedit  alta  vetustas  2$ 
Haud  per  te  moritura,  Scholamque  introspicis  omnem. 
Nee  transire  licet  quo  mentis  acumine  findis 
Viscera  naturae,  commistusque  omnibus  astris 
Ante  tuum  tempus  coelum  gratissimus  ambis. 
Hac  ope  munitus  securior  excipis  vndas,  30 

Quas  Latij  Catharfque  mouent,  atque  inter  vtrasque 
Pastor  agis  proprios,  medio  tutissimus,  agnos. 

Perge,  decus  Regum;  sic,  Augustissime,  plures 
Sint  tibi  vel  stellis  laudes,  &  laudibus  anni : 
Sic  pulsare  tuas,  exclusis  luctibus,  ausint  35 

Gaudia  sola  fores:   sic  quicquid  somnia  mentis 
Intus  agunt,  habeat  certum  meditatio  finem: 
Sic  positis  nugis,  quibus  irretita  libido 
Innumeros  mergit  vitiata  mente  poetas, 
Sola  lacobaeum  decantent  carmina  nomen.  40 


0 


XL.  AdDeum. 

(Venn  tu,  summe  Deus,  semel 
Scribentem  placido  rore  beaueris, 


Ilium  non  labor  irritus 

16  Progenies          22  Haeresis  23  venas,    omnes  24  Pagina  30 

vndas  31  Latji,  33  Perge      sic 


MUSAE   RESPONSORIAE  403 

Exercet  miserum ;  non  dolor  vnguium 

Morsus  increpat  anxios ;  5 

Non  maeret  calamus;  non  queritur  caput: 

Sed  faecunda  poesecos 
Vis,  &  vena  sacris  regnat  in  artubus; 

Qualis  nescius  aggerum 
Exundat  fluuio  Nilus  amabili.  10 

O  dulcissime  Spiritus, 
Sanctos  qui  gemitus  mentibus  inseris 

A  Te  Turture  defluos, 
Quod  scribo,  &  placeo,  si  placeo,  tuum  est. 

FINIS 
XL.  ii  spiritus 


PASSIO  DISCERPTA 

i.  Ad  Dominum  morientem. 

CVm  lacrymas  ocu!6sque  duos  tot  vulnera  vincant, 
Impar,  &  in  fletum  vel  resolutus,  ero; 
Sepia  concurrat,  peccatis  aptior  humor, 
Et  mea  iam  lacrymet  culpa  colore  suo. 

ii.  In  sudorem  sanguineum. 

OV6  fugies,  sudor  ?  quamuis  pars  altera  Christi 
Nescia  sit  metae;  venula,  cella  tua  est. 
Si  tibi  non  illud  placeat  mirabile  corpus, 
Caetera  displiceat  turba,  necesse,  tibi: 
Ni  me  fort£  petas;  nam  quant6  indignior  ipse,  5 

Tu  mihi  subueniens  dignior  esse  potes. 

in.  In  eundem. 

Sic  tuus  effundi  gestit  pro  crimine  sanguis, 
Vt  nequeat  pau!6  se  cohibere  domi. 

iv.  In  latus  perfossum. 

CHriste,  vbi  tam  duro  patet  in  te  semita  ferro, 
Spero  meo  cordi  posse  patere  viam. 

v.  In  Sputum  &  Conuicia. 

OBarbaros !   sic  os  rependitis  sanctum, 
Visum  quod  vni  praebet,  omnibus  vitam, 
*    Sputando,  praedicando  ?  sic  Aquas  vitae 
Contaminatis  alueosque  caelestes 

Passio  Discerpta.  From  MS.  Jones  B  62  in  Dr.  Williams' s  Library  (here  cited 
as  W).  All  footnotes  refer  to  Wt  unless  any  other  source  is  stated.  First  printed  by 
Grosart  in  1874 

I.  i  lacrymas,  2  Impar  &,  4  culpa,  Colore 

II.  i  fugies  3  corpus  5  ipse  III.  i  sanguis  z  pauk>, 
V.  2  vitam            4  Contaminatis, 


PASSIO   DISCERPTA  405 

Sputando,  blasphemando  ?  nempe  ne  hoc  fiat  5 

In  posterum,  maledicta  Ficus  arescens 
Gens  tota  fiet,  atque  vtrinque  plectetur. 
Parate  situlas,  Ethnici,  lagenasque, 
Graues  lagenas,  Vester  est  Aquae-ductus. 


vi.  In  Cor  on  am  spineam. 

CHriste,  dolor  tibi  supplicio,  mihi  blanda  voluptas; 
Tu  spina  miser£  pungeris,  ipse  Rosa. 
Spicula  mutemus :  capias  Tu  serta  Rosarum, 
Qui  Caput  es,  spinas  &  tua  Membra  tuas. 


vn.  In  Arund.  Spin.  GenuJJex.  Purpur. 

OV&m  nihil  illudis.  Gens  improba !  quam  male  cedunt 
Scommata!  Pastorem  semper  Arundo  decet. 
Qu^m  nihil  illudis!  cum  qu6  magis  angar  acuto 

Munere,  Rex  tant6  verior  inde  prober. 
Qu&m  nihil  illudis  flectens!   namque  integra  postMc      5 

Posteritas  flectet  c6rque  geniique  mihi. 
Quim  nihil  illudis!   si,  quae  tua  purpura  fingit, 

Purpureo  melius  sanguine  Regna  probem. 
At  non  lusus  erit,  si  quem  tu  laeta  necasti 

Viuat,  &  in  mortem  vita  sit  ilia  tuam.  10 


viii.  In  Alapas. 

AH!   qu£m  caederis  hinc  &  inde  palmis! 
jfX  Sic  vnguenta  solent  manu  fricari : 
Sic  toti  medicaris  ipse  mundo. 

6  Ficus,  8  situlas 

VI.  i  voluptas  VII.  i  illudis  2  Scommata?  3  illudis? 

5  flectens?  7  illudis?  Si,  8  sanguine,  9  si,  VIII.  i  palmis? 


406  PASSIO   DISCERPTA 

ix.  In  Flagellum. 

CHriste,  flagellati  spes  &  victoria  mundi, 
Crimina  cum  turgent,  &  mea  poena  prope  est, 
Suauiter  admoueas  notum  tibi  came  flagellum, 

Sufficiat  virgae  saepius  vmbra  tuae. 
Mitis  agas:  tenerae  duplicant  sibi  verbera  mentes, 
Ipsdque  sunt  ferulae  mollia  corda  suae. 

x.  In  vestes  diuisas. 

SI,  Christe,  dum  suffigeris,  tuae  vestes 
Sunt  hostium  legata,  non  amicorum, 
Vt  postulat  mos;  quid  tuis  dabis?  Teipsum. 


O 


XL  In  pium  Latronem. 

Nimium  Latro!   reliquis  furatus  abunde, 
Nunc  etiam  Christum  callidus  aggrederis. 


xn.  In  Christum  crucem  ascensurum. 

ZAcchaeus,  vt  Te  cernat,  arborem  scandit: 
Nunc  ipse  scandis,  vt  labore  mutato 
Nobis  facilitas  cedat  &  tibi  sudor. 
Sic  omnibus  videris  ad  modum  visus. 
Fides  gigantem  sola,  vel  facit  nanum.  5 

xiii.   C/iristus  in  cruce. 

Hie,  vbi  sanati  stillant  opobalsama  mundi, 
Aduoluor  madidae  laetus  hiansque  Cruci : 
Pro  lapsu  stillarum  abeunt  peccata;  nee  acres 

Sanguinis  insultus  exanimata  ferunt. 
Christe,  fluas  semper;  ne,  si  tua  flumina  cessent,  5 

Culpa  redux  iugem  te  neget  esse  Deum. 

IX.  2  est.  5  mentes  6  ferulae,  mollia  corda,  X.  i  Si  Christe 

2  legata  XII.      scandit]  scandet  Grosart  XIII.  5  Christe 


PASSIO  DISCERPTA  407 

xiv.  In  Clauos. 

OValis  eras,  qui,  ne  melior  natura  minorem 
Eriperet  nobis,  in  Cruce  fixus  eras; 
lam  meus  es :  nunc  Te  teneo :  Past6rque  prehensus 
Hoc  ligno,  his  clauis  est,  quasi  Fake  siul. 

xv,  Inclmato  capite.    Joh.  19. 

VVlpibus  antra  feris,  nidfque  volucribus  adsunt, 
Quodque  suum  nouit  strdma,  cubile  suum. 
Qui  tamen  excipiat,  Christus  caret  hospite :  tantum 
In  cruce  suspendens,  vnde  reclinet,  habet. 

xvi.  Ad  Solem  deficientem. 

OVid  hoc  ?   &  ipse  deficis,  Caeli  gigas, 
Almi  choragus  luminis  ? 
Tu  promis  Orbem  man£,  condis  vesperi, 

Mundi  fidelis  clauiger: 
At  nunc  fatiscis.  Nempe  Dominus  aedium  5 

Prodegit  integrum  penu, 
Qudmque  ipse  lucis  tesseram  sibi  negat, 

Negat  familiae  suae. 
Carere  discat  verna,  quo  summus  caret 

Paterfamilias  lumine.  10 

Tu  ver6  mentem  neutiquam  despondeas, 

Resurget  occumbens  Herus : 
Tune  instruetur  lautius  radijs  penu, 

Tibi  supererunt  &  mihi. 

xvii.  Monumenta  aperta. 

DVm  moreris,  Mea  Vita,  ipsi  vixere  sepulti, 
Pr6que  vno  vincto  turba  soluta  fuit. 
Tu  tamen,  haud  tibi  tarn  moreris,  qu&m  viuis  in  illis, 
Asserit  &  vitam  Mors  animata  tuam. 

XIV.  2  eras. 

XVI.  6  penu.    8  Negat  familiae  [jam]  suae  con;.  Grosart     10  lumine  Grosarti 
luminis  W 


408  PASSIO   DISCERPTA 

Scilicet  in  tumulis  Crucifixum  quaerite,  viuit:  5 

Conuincunt  vnam  multa  sepulcra  Crucem. 

Sic,  pro  Maiestate,  Deum,  non  perdere  vitam 
Quam  tribuit,  verum  multiplicare  decet. 

xvin.   Terrae-motus. 

TE  fixo  vel  Terra  mouet :  nam,  cum  Cruce,  totam 
Circumferre  potes;  Sampson  vt  ant£  fores. 
Heu  stolidi,  primiim  fugientem  figite  Terram, 
Tune  Dominus  clauis  aggrediendus  erit. 

xix.  Velum  scissum. 

FRustra,  Verpe,  tumes,  propola  cultus, 
Et  Templi  parasite;   namque  velum 
Diffissum  reserat  Deum  latentem, 
Et  pomoeria  termin6sque  sanctos 

Non  vrbem  facit  vnicam,  sed  Orbem.  5 

Et  pro  pectoribus  recenset  aras, 
Dum  cor  omne  suum  sibi  requirat 
Structorem,  &  Solomon  vbique  regnet. 
Nunc  Arcana  patent,  nee  inuolutam 
Phylacteria  complicant  latriam.  ic 

Excessit  tener  Orbis  ex  Ephebis, 
Matunisque  suos  coquens  amores 
Praeflorat  sibi  nuptias  futuras. 
Vbique  est  Deus,  Agnus,  Ara,  Flamen. 

xx.  Petrae  scissae. 

SAnus  Homo  factus,  vitiorum  purus  vterque; 
At  sibi  collisit  fictile  Daemon  opus. 
Post  vbi  Mosaicae  repararent  fragmina  Leges, 
Infectas  tabulas  facta  iuuenca  scidit. 

XVII.  5  tumulis,  XVIII.  2  ante,  XIX.  i  Frusta  Vcrpe 

XX.  3  Leges]  Legis  Grosart 


PASSIO   DISCERPTA  409 

Haud  aliter  cum  Christus  obit,  prae  funere  tanto  5 

Constat  inaccessas  dissiluisse  petras. 
Omnia,  praeter  corda,  scelus  confregit  &  error, 

Quae  contrita  tamen  caetera  damna  leuant. 

xxi.  In  Mundi  sympathiam  cum  Christo. 

NOn  moreris  solus:  Mundus  simul  interit  in  te, 
Agnoscftque  tuam  Machina  tota  Crucem. 
Hunc  ponas  animam  mundi,  Plato :  vel  tua  mundum 
Ne  nimium  vexet  quaestio,  pone  meam. 

XXI.  3  mundi  Plato  : 


LUCUS 
i.   Homo,  Statua. 

SVm,  quis  nescit,  Imago  Dei,  sed  saxea  certe: 
Hanc  mihi  duritiem  contulit  improbitas. 
Durescunt  proprijs  euulsa  corallia  fundis, 

Haud  secus  ingenitis  dotibus  orbus  Adam. 
Tu,  qui  cuncta  creans  docuisti  marmora  flere,  5 

Haud  mihi  cor  saxo  durius  esse  sinas. 

ii.  P atria. 

VT  tenuis  flammae  species  caelum  vsque  minatur, 
Igniculos  legans,  manserit  ipsa  licet; 
Sic  mucronatam  reddunt  suspiria  mentem, 

Votdque  scintillae  sunt  animosa  meae. 
Assiduo  stimulo  carnem  Mens  vita  lacessit,  5 

Sedula  si  fuerit,  perterebrare  potest. 


Q 


in.  In  Stephanum  lapidatum. 

Vi  silicem  tundit,  (mirum  tamen)  elicit  ignem: 
At  Caelum  e  saxis  elicuit  Stephanus. 


iv.  In  Simonem  Magum. 

ECquid  ernes  Christum  ?  pro  nobis  scilicet  olim 
Venditus  est  Agnus,  non  tamen  emptus  erit. 
Quin  nos  Ipse  emit,  precioso  faenora  soluens 

Sanguine:  nee  precium  merx  emit  vlla  suum. 
Ecquid  ernes  Caelum  ?  quin  stellam  rectius  vnam  5 

Quo  precio  venit,  fac,  liceare  prius. 
Nempe  graui  fertur  scelerata  pecunia  motu, 

Si  sursum  iacias,  in  caput  ipsa  ruit. 
Vnicus  est  nummus,  caelo  Christ6que  petitus, 

Nempe  in  quo  clar£  lucet  Imago  Dei.  xo 

Lucus.   Sources  as  for  Passio  Discerpta  (see  p.  404) 

I.  5  flere  II.  2   ipsa,  licet.  3  mentem  IV.  8  ipsa]  ipse  Grosart 


LUCUS  411 

v.  In  S.  Scripturas. 

HEu,  quis  spiritus,  igjietisque  turbo 
Regnat  visceribus,  measque  versat 
Imo  pectore  cogitationes  ? 
Nunquid  pro  foribus  sedendo  nuper 
Stellam  vespere  suxerim  volantem,  5 

Haec  autem  hospitio  latere  turpi 
Prorsus  nescia,  cogitat  recessum? 
Nunquid  mel  comedens,  apem  comedi 
Ipsa  cum  domina  dornum  vorando  ? 
Im6,  me  nee  apes,  nee  astra  pungunt:  10 

Sacratissima  Charta,  tu  fuisti 
Quae  cordis  latebras  sinusque  caecos 
Atque  omnes  peragrata  es  angiportus 
Et  flexus  fugientis  appetitus. 

Ah,  quam  docta  perambulare  calles  15 

Maeandr6sque  plicasque,  qu&m  perita  es! 
Quae  vis  condidit,  ipsa  nouit  aedes. 

vi.  In  pacem  Britannicam. 

AJglia  cur  soliim  fuso  sine  sanguine  sicca  est, 
Cum  natet  in  tantis  caetera  terra  malis  ? 
Sit  licet  in  pelago  semper,  sine  fluctibus  ilia  est, 

Cum  qui  plus  terrae,  plus  habuere  maris. 
Naufragij  causa  est  alijs  mare,  roboris  Anglo,  5 

Et  quae  corrumpit  moenia,  murus  aqua  est. 
Nempe  hlc  Religio  floret,  regina  quietis, 

Tuque  super  nostras,  Christe,  moueris  aquas. 

vn.  Auaritia. 

A  Yum  nocte  videns,  vidisse  insomnia  dicit: 
Aurum  luce  videns,  nulla  videre  putat. 
O  falsos  homines !  Vigilat,  qui  somniat  aurum, 

Plusque  habet  hie  laetus,  quam  vel  Auarus  habet. 

V.  4  Nunquid,  10  pungunt,  n  Charta  16  Maeatidr6sque, 

VI.  7  quietis  8  nostras  Christe 


4i2  LUCUS 

viii.  In  Lotionem  pedum  Apostolorum. 

SOlem  ex  Oceano  Veteres  exurgere  fingunt 
Postquam  se  gelidis  nocte  refecit  aquis: 
Veriiis  hoc  olim  factum  est,  vbi,  Christe,  lauares 
Illos,  qui  mundum  circumiere,  pedes. 

ix.  In  D.  Luc  am. 

CVr  Deus  elegit  Medicum,  qui  numine  plenus 
DiuinS.  Christi  scriberet  acta  manu? 
Vt  discat  sibi  quisque,  quid  vtile :  nempe  nocebat 
Crudum  olim  pomum,  tristis  Adame,  tibi. 


Q 


x.  Papae  titulu^ 
Nee  Deus  Nee  Homo. 

Visnam  Antichristus  cessemus  quaerere ;  Papa 
Nee  Deus  est  nee  Homo :  Christus  vterque  fuit. 

XL    Tributi  solutio. 

PIscis  tributum  soluit;  &  tu  Caesari: 
Vtrumque  mirum  est:  hoc  tamen  mirum  magls, 
Qu6d  omnibus  tute  imperes,  nemo  tibi. 


C 


xii.   Tempestas  Chris  to  dor  mien  te. 

iVm  dormis,  surgit  pelagus :  cum,  Christe,  resurgis, 
Dormitat  pelagus :  Quim  bene  fraena  tenes ! 

xin.  Bonus  Ciuis. 

SAgax  Humilitas,  eligens  viros  bonos 
Atque  euehens,  bonum  facit  faecundius, 
Qu£m  si  ipse  solus  omnia  interuerteret, 
Sudmque  in  alijs  possidet  prudentiam. 

VIII.  3  vbi  Christe  IX.  2  manu.  XI.  2  magls  XII.  i  cfcm 

Christe  resurgis  2  tenes?  XIII.   i   Humilitas 


LUCUS  413 

xiv.  In  Vmbram  Petri. 

fRoduxit  Vmbram  corpus,  Vmbra  corpori 
Vitam  reduxit:  ecce  gratitudinem. 

xv.  Martha :  Maria. 

CHristus  adest:  crebris  aedes  percurrite  scopis, 
Excutite  aulaea,  &  luceat  igne  focus. 
Omnia  purgentur,  niteat  mihi  tota  supellex, 
Parcite  luminibus,  sitque  lucerna  domus: 
O  cessatrices !  eccum  puluisculus  illic !  5 

Corde  tuo  forsan,  caetera  munda,  SOROR. 

xvi.  Amor. 

OVid  metuant  homines  infra,  supraue  minentur 
Sydera,  pendenti  sedulus  aure  bibis: 
Vtque  ouis  in  dumis,  haeres  in  crine  Cometae, 

Sollicitus,  ne  te  stella  perita  notet: 

Omnia  quaerendo,  sed  te,  super  omnia,  vexas :  5 

Et  quid  tu  tandem  desidiosus?  AMO. 

xvn.  In  Super  bum. 

MAgnas  es;  esto.   Bulla  si  vocaberis, 
Largiar  &  istud:  scilicet  Magnatibus 
Difficilis  esse  haud  soleo :  nam,  pol,  si  forem, 
Ipsi  sibi  sunt  nequiter  facillimi. 

Quin,  mitte  nugas;  teque  carnem  &  sanguinem  5 

Communem  habere  crede  cum  Cerdonibus: 
Ilium  volo,  qui  calceat  lixam  tuum. 


V 


xvin.  In  eundem. 

Nusquisque  hominum,  Terra  est;  &  films  arui. 
Die  mihi,  mons  sterilis,  vallis  an  vber  eris  ? 


XV.  i  scopis  4  lucerna,  6  SOROR  distinguished  by  large  letters  in 

:  cf.  XVI.  6  XVI.   5  Omnia,  quaerendo  :  XVII.  3  nam  pol 

XVIII.  2  mihi        eris. 


4H  LUCUS 

XIX.    AffltCtio. 

OVos  tu  calcasti  fluctus,  me,  Christe,  lacessunt, 
Transiliuntque  caput,  qui  subiere  pedes. 
Christe,  super  fluctus  si  non  discurrere  detur: 
Per  fluctus  saltern,  fac,  precor,  ipse  vadem. 

XX.   In  Kevo£o£iocv. 

OVi  sugit  auido  spiritu  rumusculos 
Et  flatulentas  aucupatur  glorias, 
Foelicitatis  culmen  extra  se  locat, 
Spargitque  per  tot  capita,  quot  vulgus  gerit. 
Tu  ver6  collige  te,  tibique  insistito, 
Breuiore  nodo  stringe  vitae  sarcinas, 
Rotundus  in  te :  namque  si  ansatus^  sies, 
Te  mille  rixae,  mille  prensabunt  doli, 
Duc^ntque,  donee  incidentem  in  cassidem 
Te  mille  nasi,  mille  rideant  sinus. 
Quare,  peritus  nauta,  vela  contrahas, 
Famamque  nee  difflaueris,  nee  suxeris: 
Tudsque  librans  actiones,  gloriam 
Si  ducat  agmen,  reprime;  sin  claudat,  sinas. 
MorosuSj  oxygala  est:  leuis,  coagulum. 

xxi.  In  Gulosum. 

DVm  prono  rapis  ore  cibos,  &  fercula  verris, 
Intra  extrdque  graui  plenus  es  illuuie. 
Non  iam  ventriculus,  verum  spelunca  vocetur 

Ilia  cauerna,  in  qua  tot  coiere  ferae. 
Ipse  fruare,  licet,  solus  graueolente  sepulcro; 
Te  petet,  ante  diem  quisquis  obire  cupit. 

xxn.  In  Improbum  disertum. 

SEricus  es  dictis,  factis  pannusia  Baucis: 
Os  &  lingua  tibi  diues,  egena  manus: 
Ni  facias,  vt  opes  linguae  per  brachia  serpant, 
Aurea  pro  naulo  lingua  Charontis  erit. 

XIX.  i  me  Christe        4  vadem  Ed :  vader  W  XX.  7  sies 

XXI.  2  Intra,  5  sepulcro  XXII.  4  Aurea,  pro  naulo, 


LUCUS  415 

xxin.    Consolatio. 

CVr  lacrymas  &  tarda  trahis  suspiria,  tanquam 
Nunc  primum  socij  mors  foret  atra  tui  ? 
Nos  autem,  £  cunis,  ornnes  sententia  Mortis 

Quotidie  iugulat,  nee  semel  vllus  obit. 
Viuimus  in  praesens:  hesternam  viuere  vitam  5 

Nemo  potest:  hodie  vita  sepulta  prior. 
Trecentos  obijt  Nestor,  non  transijt  annos, 

Vel  quia  tot  moritur,  tot  viguisse  probes. 
Dum  lacrymas,  it  vita:  tuus  tibi  clepsydra  fletus, 

Et  numerat  mortes  singula  gutta  pares;  10 

Frustra  itaque  in  tot  funeribus  miraberis  vnum, 

Sera  nimis  lacryma  haec,  si  lacrymabis,  erit. 
Siste  tuum  fletum  &  gemitus:  namque  imbribus  istis 

Ac  zephyris,  carnis  flos  remeare  nequit. 
Nee  tu  pro  socio  doleas,  qui  fugit  ad  illud  15 

Culmen,  vbi  pro  te  nemo  dolere  potest. 


xxiv.  In  Angelas. 

INtellectus  adultus  Angelorum 
Haud  nostro  similis,  cui  necesse, 
Vt  dentur  species,  rogare  sensum : 
Et  ni  lumina  ianuam  resignent, 

Et  nostrae  tribuant  molae  farinam,  5 

Saepe  ex  se  nihil  otiosa  cudit. 
A  nobis  etenim  procul  remoti 
Labuntur  fluuij  scientiarum: 
Si  non  per  species,  nequimus  ipsi, 

Quid  ipsi  sumus,  assequi  putando.  10 

Non  tantum  est  iter  Angelis  ad  vndas, 
Nullo  circuitu  scienda  pungunt, 
Illis  perpetuae  patent  fenestrae, 
Se  per  se  facili  modo  scientes, 
Atque  ipsi  sibi  sunt  mola  &  farina.  15 

XXIII.  8  qute,  XXIV.  2  necesse  n   undas 


4i6  LUCUS 

fOram.  Maro. 

xxv.  Roma.  Anagr.  <  Ramo.  Armo. 

(Mora.  Amor. 

ROMA,  tuum  nqmen  quam  non  pertransijt  ORAM, 
Cum  Latium  ferrent  secula  prisca  iugum  ? 
Non  deerat  vel  fama  tibi,  vel  carmina  famae, 

Vnde  MARO  laudes  duxit  ad  astra  tuas. 
At  nunc  exucco  similis  tua  gloria  RAMO 

A  veteri  trunco  &  nobilitate  cadit. 
Laus  antiqua  &  honor  perijt:  quasi  scilicet  ARMO 

Te  deiecissent  tempora  longa  suo. 
Quin  tibi  tarn  desperatae  MORA  nulla  medetur, 

Qua  Fabio  quondam  sub  duce  nata  salus. 
Hinc  te  olim  gentes  miratae  odere  vicissim; 

Et  cum  sublati  laude  recedit  AMOR* 


xxvi.  Vrbani  VIII  Pont.  Respons. 

CVm  Romam  nequeas,  quod  aues,  euertere,  nomen 
Inuertis,  mores  carpis  &  obloqueris: 
Te  Germana  tamen  pubes,  te  Graecus  &  Anglus 

Arguit,  exceptos  quos  pia  Roma  fouet : 
Hostibus  haec  etiam  parcens  imitatur  lesum. 
Inuertis  nomen.  Quid  tibi  dicit?  AMOR. 


xxvn.  Respons.  ad  Vrb.  Fill. 

NOn  placet  vrbanus  noster  de  nomine  lusus 
Romano,  sed  res  seria  Roma  tibi  est: 
Nempe  Caput  Romae  es;  cuius  mysteria  velles 

Esse  iocum  soli,  plebe  stupente,  tibi: 
Attamen  VRBANI  delecto  nomine,  constat  5 

Qu£m  satur  &  suauis  sit  tibi  Roma  iocus. 

XXV.  Included  also  in  Duport's  Ecclcsiastes  Solomonis  (here*  cited  as  D)  and  in 
B.M.  Add.  MS.  4275  (cited  as  BM).  Title  in  D  :  Roma  dabit  Oram,  Ramo,  &c. 
2  iugum.  W  3  deerat]  deerint  EM  7-8  perijt . .  .  deiecissent]  perierunt, 
te  velut  Armo  Jam  deturbarunt  D  9  tarn]  jam  D  medetur  W  10  Quae 

Fabio  quondam  sub  duce  tuta  fuit.  BM        11  vicissim  W        XXVI.  4  exceptos, 


LUCUS  417 

xxvin.  Ad  Vrbanum  VIII  Pont. 

POntificem  tandem  nacta  est  sibi  Roma  poetam  : 
Res  redit  ad  vates,  Pieri6sque  duces  : 
Quod  Bellarminus  nequijt,  fortasse  poetae 
Suauiter  efficient,  absque  rigore  Scholae. 
Cedito  Barbaries:  Helicon  iam  litibus  instat,  5 

Squalor&nque  togae  Candida  Musa  fugat. 

XXIX.   AoiKfi  Gucjicc. 


ARariimque  Hominumque  ortum  si  mente  pererres, 
jLjL  Cespes  viuus,  Homo;  mortuus,  Ara  fuit: 
Quae  diuisa  nocent,  Christi  per  foedus,  in  vnum 
Conueniunt;  &  Homo  viua  fit  Ara  Dei. 


xxx.  In  Thomam  Didymum. 

DVm  te  vel  digitis  minister  vrget, 
Et  hoc  indicium  subis,  Redemptor  ? 
Nempe  es  totus  amor,  medulla  amoris, 
Qui  spissae  fidei  breufque  menti 
Paras  hospitium  torumque  dulcem, 
Qu6  se  condat  &  implicet  volutans 
Ceu  fida  statione  &  arce  certa, 
Ne  perdat  Leo  rugiens  vagantem. 


xxxi.  In  Solarium. 

COniugium  Caeli  Terradque  haec  machina  praestat; 
Debetur  Caelo  lumen,  &  vmbra  solo: 
Sic  Hominis  moles  animaque  &  corpore  constat, 

Cuius  ab  oppositis  fluxit  origo  locis. 

Contemplare,  miser,  quantum  terroris  haberet  5 

Vel  sine  luce  solum,  vel  sine  mente  caro. 

XXX.  2  indicium  subis]     judicium  jubes     Grosart          4  fidei,  5  dulcem 

XXXI.  5  Contemplare  6  solum  : 

917.15  E  e 


4i8  LUCUS 

xxxii.    Triumphus  Mortis. 

OMea  suspicienda  manus,  vent^rque  perennis! 
Quern  non  Emathius  torrens,  non  sanguine  pinguis 
Daunia,  non  satiat  bis  ter  millesima  caedis 
Progenies,  mundique  aetas  abdomine  nostro 
Ingluui^que  minor.  Quercus  habitare  feruntur  5 

Prisci,  crescent^sque  vni  cum  prole  cauernas : 
Nee  tamen  excludor:  namque  vna  ex  arbore  vitam 
Glans  dedit,  &  truncus  tectum,  &  ramalia  mortem. 

Confluere  intere^  passim  ad  Floralia  pubes 
Coeperat,  agricolis  ment&nque  &  aratra  solutis:  10 

Compita  feruescunt  pedibus,  clamoribus  aether. 
Hie  vbi  discumbunt  per  gramina,  salsior  vnus 
Omnia  suspendit  naso,  soci6sque  lacessit : 
Non  fert  Vcalegon,  atque  amentata  retorquet 
Dicta  ferox:  haerent  lateri  conuitia  fixo.  15 

Scinditur  in  partes  vulgus  ceu  compita:  telum 
Ira  facit,  mundusque  ipse  est  apotheca  furoris. 
Liber  alit  rixas:  potantibus  omnia  bina 
Sunt,  praeter  vitam:  saxis  hie  sternitur,  alter 
Ambustis  sudibus :  pars  vitam  in  pocula  fundunt,  20 

In  patinas  alij :  furit  inconstantia  vini 
Sanguine,  quern  dederat,  spolians.  Primordia  Mortis 
Haec  fuerant:  sic  Tisiphone  virguncula  lusit. 

Non  placuit  rudis  atque  ignara  occisio :  Morti 
Quaeritur  ingenium,  doctusque  homicida  probatur.  25 

Hinc  tyrocinium,  paru6que  assueta  iuuentus, 
FictAque  Bellona  &  verae  ludibria  pugnae, 
Instructa^que  acies,  hyem^sque  in  pellibus  actae, 
Omnidque  haec  vt  transadigant  sine  crimine  costas, 
Artific^sque  necis  clueant,  &  mortis  alumni.  30 

Nempe  &  millenos  ad  palum  interficit  hostes 

XXXII.  Printed  also,  under  the  title  Inventa  Bellica  (cited  here  as  IB),  by  Pickering 
in  1836  from  a  MS.  in  his  possession  i  Oh  Mortis  longaeva  fames,  vcntcrque 

perennis!  IB  4  nostro]  tanto  IB  7  Hinc  tamcn  excludi  mors  noluit, 

ipsaque  vitam  IB          17  furoris          21  In  patinas  alij  :]  Bacchantur  Lapithac,  IB 
22  Mortis]  belli  IB  28  actae  29  costas  30  Artificesquc  IB  : 

Anifesque  W 


LUCUS  419 

Assiduus  tyro,  si  sit  spectanda  voluntas. 

Heu  miseri !  Quis  tantum  ipsis  virtutibus  instat 

Quantum  caedi  ?  ade6rT  vnam  vos  pascere  vitam, 

Perdere  sexcentas?  crescit  tamen  hydra  nocendi  35 

Tristis,  vbi  ac  ferrum  tellure  reciditur  ima, 

Faecundusque  chalybs  sceleris,  iam  sanguine  tinctus, 

Expleri  nequit,  &  totum  depascitur  Orbem. 

Quid  memorem  tormenta,  quibus  prius  horruit  aeuum; 

Balistasque  Onagrosque  &  quicquid  Scorpio  saeuus  40 

Vel  Catapulta  potest,  Siculique  inuenta  magistri, 

Anglorumque  arcus  gaudentes  sanguine  Galli, 

Fustibalos  fundasque,  quibus,  cum  Numine,  fretus 

Strauit  Idumaeum  diuinus  Tityrus  hostem? 

Adde  etiam  currus,  &  cum  temone  Britanno  45 

Aruiragum,  falc^sque  obstantia  quaeque  metentes. 

Quin  Aries  ruit,  &  multa  Demetrius  arte: 

Sic  olim  cecidere. 

Deerat  adhuc  vitijs  hominum  dignissima  mundo 
Machina,  quam  nullum  satis  execrabitur  aeuum;  50 

Liquitur  ardenti  candens  fornace  metallum, 
Fusique  decurrit  notis  aqua  ferrea  sulcis : 
Exoritur  tubus,  atque  instar  Cyclopis  Homeri 
Luscum  prodigium,  medi6que  foramine  gaudens. 
Inde  rotae  atque  axes  subeunt,  quasi  sella  curulis  55 

Qua  Mors  ipsa  sedens  hominum  de  gente  triumphat. 
Accedit  Pyrius  puluis,  laquearibus  Orci 
Erutus,  infernae  pretiosa  tragemata  mensae, 
Sulphure6que  lacu,  totaque  imbuta  Mephiti. 
Huic  Glans  adijcitur  (non  quam  ructare  vetustas  60 

Creditur,  ante  satas  prono  cum  numine  fruges) 
Plumbea  glans,  liuensque  suae  quasi  conscia  noxae, 
Purpureus  lictor  Plutonis,  epistola  Fati 
Plumbis  obsignata,  co!6sque  &  stamina  vitae 
Perrumpens,  Atropi  vetulae  marcentibus  vlnis.  65 

33  Heu  miseri !]  O  superi !  IB  34  vos  pascere]  nos  vivere  IB  35  crescit] 

crescet  IB  36  im«V]  una  Grosart  38  &]  at  IB  42  Anglorumque 

arcus]  Angligenumque  arces  IB  43  Fustibalos]  Fustibales  IB          49  homi- 

num] nostris  IB  55  axes]  axis  IB  58  Erutus]  Exulis  IB  59  sul- 

phureoque  Grosart  :  sulphureaque  W  IB          60  Huic]  Hinc  IB          61  numine] 
vertice  IB 


420  LUCUS 

Haec  vbi  iuncta,  subit  viuo  cum  fune  minister, 
Fatatemque  leuans  dextram,  qua  stupeus  ignis 
Mulcetur  vento,  accendit  cum  fomite  pattern 
Pulueris  inferni ;  properat  datus  ignis,  £:  omnem 
Materiam  vexat:  nee  iam  se  continet  antro  70 

Tisiphone;  flamma  &  fallaci  fulmine  cincta 
Euolat,  horrendumque  ciet  bacchata  fragorem. 
It  stridor,  caelosque  omnes  &  Tartara  findit. 
Non  iam  exaudiri  quicquam  vel  Musica  caeli 
Vel  gemitus  Erebi :  piceo  se  turbine  voluens  75 

Totdmque  eructans  nubem,  Glans  proruit  imo 
Praecipitata;  cadunt  vrbes,  formidine  muri 
Diffugiunt,  fragilisque  crepant  coenacula  mundi. 
Strata  iacent  toto  millena  cadauera  campo 
Vno  ictu:  non  sic  pestis,  non  Stella  maligno  80 

Afflatu  perimunt:  en,  Cymba  Cocytia  turbis 
Ingemit,  &  defessus  opem  iam  Portitor  orat. 
Nee  Glans  sola  nocet;  mortem  quandoque  susurrat 
Aura  volans,  vitamque  aer,  quam  pauerat,  aufert. 

Dicite,  vos  Furiae,  qua  gaudet  origine  Monstrum.        85 
Nox  Aetnam,  noctemque  Chaos  genuere  priores. 
Aetna  Cacum  igniuomum  dedit,  hie  Ixiona  multis 
Cantatum;  deinde  Ixion  cum  nubibus  atris 
Congrediens  genuit  Monachum,  qui  limen  opacae 
Triste  colens  cellae,  noctuque  &  Daemone  plenum,  90 

Protulit  horrendum  hoc  primus  cum  puluere  monstrum. 
Quis  Monachos  mortem  meditari,  &  puluere  tristi 
Versatos  neget,  atque  humiles,  queis  talia  cordi 
Tarn  demissa,  ipsamque  adeo  subeuntia  terram? 

Nee  tamen  hie  noster  stetit  impetus:  exilit  omni  95 

Tormento  peior  lesuita,  &  fulminat  Orbem, 
Ridens  Bombardas  miseras,  quae  corpora  perdunt 
Non  animas,  raroque  ornantur  sanguine  regum 
Obstreperae  stulto  sonitu,  crimenque  fatentes. 

66  iuncta]  vincta  IB  69  inferni.  properat  datus  Wi  inferni,  properat,  datur  IB 

74  caeli]  sphaerae  IB  77   urbes,  formidine]   urbes  formidine,  IB  78 

fragilfsquc]  fragilesque  Grosart  85  Dicite  87  multis]  Graecis  IB 

90  cellae]  sellae  IB  (cf.  /.  55)  91   primus]  primuin  IB  94  Tarn]  Jam 

Grosart  95  noster  stetit  impetus  :]  mortis  rabies  stetit ;  IB 


LUCUS  421 

Imperij  hie  culmen  figo:  mortalibus  actum  est  .100 

Corporeque  atque  animo.    Totus  mihi  seruiat  Orbis. 

xxxin.    Triumphus  Christiani.    In  Mortem. 

A  In*  vero?  quanta  praedicas?  hercle  aedepol, 
jLJL  Magnificus  es  screator,  homicida  inclytus. 
Quid  ipse  faciam  ?  qui  nee  arboreas  sudes 
In  te,  nee  arcus,  scorpionesue,  aut  rotas, 
Gladi6sue,  Catapultdsue  teneam,  quin  neque  5 

Alapas  nee  Arietes?  Quid  ergo?  Agnum  &  Crucem. 

xxxiv.  In  yohannem  erncrrf)6iov. 

A  I  nunc,  helluo,  fac,  vt  ipse  sugam : 
Num  totum  tibi  pectus  imputabis? 
Fontem  intercipis  omnibus  patentem? 
Quin  pro  me  quoque  sanguinem  profudit, 
Et  ius  pectoris  inde  consecutus  5 

Lac  cum  sanguine  posco  deuolutum; 
Vt,  si  gratia  tanta  copuletur 
Peccati  veniae  mei,  vel  ipsos 
Occumbens  humero  Thronos  lacessam. 

xxxv.  Ad  Dominum. 

CHriste,  decus,  dulcedo,  &  centum  circiter  Hyblae, 
Cordis  apex,  animae  pugndque  paxque  meae, 
Quin,  sine,  te  cernam;  quoties  iam  dixero,  cernam; 

Immoridrque  oculis,  o  mea  vita,  tuis. 
Si  licet,  immoriar:  vel  si  tua  visio  vita  est,  5 

Cur  sine  te,  votis  immoriturus,  ago  ? 
Ah,  cernam ;  Tu,  qui  caecos  sanare  solebas, 

Cum  te  non  videam,  m^ne  videre  putas  ? 
Non  video,  certum  est  iurare;  aut  si  hoc  vetuisti, 

Praeuenias  vultu  non  facienda  tuo.  10 

FINIS 
Soli  Deo  Gloria. 

XXXII.  100-1   Sistimus  hie,  inquit  fatum,  sat  prata  biberunt 

Sanguinis,  innocuum  tandem  luet  orbis  AbeJum.     IB 

XXXIII.  4  rotas  6  Alapas  Ed  (cf.  Passio  Discerpta  VIII)  :  Alopos  W  : 
Alopas  Grosart            XXXIV.   i   sugam  XXXV.   5  visio,  9  vetuisti 


MEMORIAE   MATRIS   SACRUM 

I. 

A  I  Mater,  quo  te  deplorem  fonte  ?  Dolores 
Quae  guttae  poterunt  enumerare  meos  ? 
Sicca  meis  lacrymis  Thamesis  vicina  videtur, 

Virtutumque  choro  siccior  ipse  tuo. 
In  flumen  moerore  nigrum  si  funderer  ardens,  5 

Laudibus  baud  fierem  sepia  iusta  tuis. 
Tantum  istaec  scribo  gratus,  ne  tu  mihi  tantum 
Mater:  &  ista  Dolor  nunc  tibi  Metra  parit. 

II. 

COrneliae  sanctae,  graues  Semproniae, 
Et  quicquid  vspiam  est  seuerae  foeminae, 
Conferte  lacrymas:  Ilia,  quae  vos  miscuit 
Vestrasque  laudes,  poscit  &  mixtas  genas. 
Namque  hanc  ruinam  salua  Grauitas  defleat,  5 

Pudorque  constet  vel  solutis  crinibus; 
Quandoque  vultus  sola  maiestas,  Dolor. 

Decus  mulierum  perijt:  &  metuunt  viri 
Vtrumque  sexum  dote  ne  mulctauerit. 
Non  ilia  soles  terere  comptu  lubricos,  10 

Struices  superbas  atque  turritum  caput 
Molita,  reliquum  deinde  garriens  diem 
(Nam  post  Babelem  linguae  adest  confusioj 
Quin  post  modestam,  qualis  integras  decet, 
Substructionem  capitis  &  nimbum  breuem,  15 

Animam  recentern  rite  curauit  sacris 
Adorta  numen  acri  &  ignea  prece. 

Dein  familiam  lustrat,  &  res  prandij, 

Memoriae  Matris  Sacrum.  From  A  Sermon  of  Commemoration  of  the  Lady 
Dauers.  By  lohn  Donne.  Together  with  other  Commemorations  of  Her  ;  By  her 
Sonnc  G.  Herbert.  London,  Printed  by  I.  H.  for  Philemon  Stephens,  and  Christo- 
pher Meredith.  1627.  The  readings  in  the  footnotes  are  from  2627,  unless  otherwise 
stated. 

I.  4  siscior  II.  1-51  in  Bodl.  MS.  Rawlinson  Poet.  62  (no  important 

variations)  18  prandij 


MEMORIAE   MATRIS  SACRUM  423 

Horti,  colique  distributim  pensitat. 

Suum  cuique  tempus  &  locus  datur.  20 

Inde  exiguntur  pensa  crudo  vespere. 

Ratione  certa  vita  constat  &  domus, 

Prudenter  inito  quot-diebus  calculo. 

Tota  renident  aede  decus  &  suauitas 

Animo  renidentes  prius.    Sin  rarior  25 

Magnatis  appulsu  extulit  se  occasio, 

Surrexit  vn&  &  ilia,  ses£que  extulit : 

Occasione  certat,  im6  &  obtinet. 

Proh!  quantus  imber,  quanta  labri  comitas, 

Lepos  seuerus,  Pallas  mixta  Gratijs;  30 

Loquitur  numellas,  compedes  &  retia : 

Aut  si  negotio  hora  sumenda  est,  rei 

Per  angiportus  &  maeandros  labitur, 

Ipsos  Catones  prouocans  oraculis. 

Turn  quanta  tabulis  artifex?  quae  scriptio?  35 

Bellum  putamen,  nucleus  bellissimus, 

Sententiae  cum  voce  mire  conuenit, 

Volant  per  orbem  literae  notissimae : 

O  blanda  dextra,  neutiquam  istoc  pulueris, 

Qu6  nunc  recumbis,  scriptio  merita  est  tua,  40 

Pactoli  arena  tibi  tumulus  est  vnicus. 

Adde  his  trientem  Musices,  quae  molliens 
Mulc^nsque  dotes  caeteras  visa  est  quasi 
Caelestis  harmoniae  breue  praeludium. 
Quam  mira  tandem  Subleuatrix  pauperuml  45 

Languentium  baculus,  teges  iacentium, 
Commune  cordis  palpitantis  balsamum : 
Benedictiones  publicae  cingunt  caput, 
Caelfque  referunt  &  praeoccupant  modum. 
Fatisco  referens  tanta  quae  numerant  mei  5° 

Solum  dolores,  &  dolores,  stellulae. 

At  tu  qui  inept£  haec  dicta  censes  filio, 
Nato  parentis  auferens  Encomium, 
Abito,  trunce,  cum  tuis  pudoribus. 
Ergo  ipse  soliim  mutus  atque  excors  ero  55 

Strepente  mundo  tinnulis  praeconijs? 

II.  28  ccrtat  29  comitas  40  tua  43  caeteras,  53  Encomium 


424  MEMORIAE  MATRIS  SACRUM 

Mihme  matris  vrna  clausa  est  vnico, 

Herbae  exoletae,  ros-marinus  aridus  ? 

Matrfne  linguam  refero,  soliim  vt  mordeam  ? 

Abito,  barde.   Quam  pi£  istic  sum  impudens!          60 

Tu  vero  mater  perpetim  laudabere 

Nato  dolenti:  literae  hoc  debent  tibi 

Queis  me  educasti;  sponte  chartas  illinunt 

Fructum  laborum  consecutae  maximum 

Laudando  Matrem,  cum  repugnant  inscij.  65 


III. 

CVr  splendes,  O  Phoebe  ?  ecquid  demittere  matrem 
Ad  nos  cum  radio  tam  rutilante  potes  ? 
At  superat  caput  ilia  tuum,  quantum  ipsa  cadauer 

Mens  superat;  corpus  soliim  Elementa  tenent. 
Scilicet  id  splendes:  haec  est  tibi  causa  mtcandi, 

Et  lucro  apponis  gaudia  sancta  tuo. 
Veriim  heus,  si  nequeas  caelo  demittere  matrem, 

Si'tque  omnis  motus  nescia  tanta  quies, 
Fac  radios  saltern  ingemines,  vt  dextera  tortos 

Implicet,  &  matrem,  matre  manente,  petam.  i 


IV. 

OVid  nugor  calamo  fauens  ? 
Mater  perpetuis  vuida  gaudijs, 

Horto  pro  tenui  colit 
Edenem  Boreae  flatibus  inuium. 

Quin  caeli  mihi  sunt  mei,  5 

Materni  decus,  &  debita  nominis, 

Diimque  his  inuigilo  frequens 
Stellarum  socius,  pellibus  exuor. 

Quare  Sphaeram  egomet  meam 
Connixus,  digitis  impiger  vrgeo:  10 

Te,  Mater,  celebrans  diu, 
Noctu  te  celebrans  luminis  aemulo. 

III.  3  ipac    cadauer,  5  micandi          8  nescia,          IV.  g  Exuor.          n  did 


MEMORIAE   MATRIS  SACRUM  425 

Per  te  nascor  in  hunc  globum 
Exempl6que  tuo  nascor  in  alterum : 

Bis  tu  mater  eras  mihi,  15 

Vt  currat  paribus  gloria  tibijs. 

V. 

HOrti,  deliciae  Dominae,  marcescite  tandem; 
Ornastis  capulum,  nee  superesse  licet. 
Ecce  decus  vestrum  spinis  horrescit,  acuta 

Cultricem  reuocans  anxietate  manum: 
Terram  &  funus  olent  flores :  Domina^que  cadauer     5 

Contiguas  stirpes  afflat,  ea£que  rosas. 
In  terram  violae  capite  inclinantur  opaco, 

Quadque  domus  Dominae  sit,  grauitate  docent. 
Quare  haud  vos  hortos,  sed  coemeteria  dico, 

Dum  torus  absentem  quisque  reponit  heram.          10 
Euge,  perite  omnes;  nee  posthac  exeat  vlla 

Quaesitum  Dominam  gemma  vel  herba  suam. 
Cuncta  ad  radices  redeant,  tumulosque  paternos; 

(Nempe  sepulcra  Satis  numen  inempta  dedit.) 
Occidite;  aut  sane  tantisper  viuite,  donee  15 

Vespere  ros  maestis  funus  honestet  aquis. 

VI. 

GAlene,  frustra  es,  cur  miserum  premens 
Tot  quaestionum  fluctibus  obruis, 
Arterias  tractans  micantes 

Corporeae  fluidadque  molis  ? 

Aegroto  mentis:  quam  neque  pixides  5 

Nee  tarda  possunt  pharmaca  consequi, 
Vtrumque  si  praederis  Indum, 
Vltri  animus  spatiatur  exlex. 
Impos  medendi,  occidere  si  potes, 
Nee  sic  parentem  ducar  ad  optimam :  10 

Ni  sanctS,  vtl  mater,  recedam, 
Morte  magis  viduabor  ill&. 

V.  1 6  Vespere,  VI.  i  es  6  consequi  7  Indum  9  potes 


426  MEMORIAE   MATRIS  SACRUM 

Quin  cerne  vt  erres,  inscie,  brachium 
Tentando  sanum:  si  calet,  aestuans, 

Ardore  scribendi  calescit,  15 

Mater  inest  saliente  vena. 
Si  totus  infler,  si  tumeam  crepax, 
Ne  membra  culpes,  causa  animo  latet 
Qui  parturit  laudes  parentis: 

Nee  grauidis  medicina  tuta  est.  20 

Irregularis  nunc  habitus  mihi  est: 
Non  exigatur  crasis  ad  alterum. 
Quod  tu  febrem  censes,  salubre  est 
Atque  animo  medicatur  vnum. 

VII. 

PAllida  materni  Genij  atque  exanguis  imago. 
In  nebulas  simil^sque  tui  res  gaudia  nunquid 
Mutata  ?   &  pro  matre  mihi  phantasma  dolosum 
Vberaque  aerea  hiscentem  fallentia  natum  ? 
Vae  nubi  pluuia  grauidae,  non  lacte,  medsque  5 

Ridenti  lacrymas  quibus  vnis  concolor  vnda  est. 
Quin  fugias  ?  mea  non  fuerat  tarn  nubila  luno, 
Tarn  segnis  facies  aurorae  nescia  vernae, 
Tarn  languens  genitrix  cineri  supposta  fugaci : 
Verum  augusta  parens,  sanctum  os  caeloque  locandum,    10 
Quale  paludosos  iamiam  lictura  recessus 
Praetulit  Astraea,  aut  solio  Themis  alma  vetusto 
Pensilis,  atque  acri  dirimens  Examine  lites. 
Hunc  vultum  ostendas,  &  tecum,  nobile  spectrum, 
Quod  superest  vitae,  insumam:  Solfsque  iugales  15 

Ipse  tuae  soliim  adnectam,  sine  murmure,  thensae. 
Nee  querar  ingratos,  study's  dum  tabidus  insto, 
Effluxisse  dies,  suffocatdmue  Mineruam, 
Aut  spes  productas,  barbatdque  somnia  vertam 
In  vicium  mundo  sterili,  cui  cedo  cometas  20 

Ipse  suos  tanquam  digno  pallentidque  astra. 

Est  mihi  bis  quinis  laqueata  domuncula  tignis 
Rure;  breufsque  hortus,  cuius  cum  vellere  florum 
Luctatur  spacium,  qualem  tamen  eligit  aequi 

VII.   i  imago  7  luno  14  tecum  nobile  spectrum  18  Mineruam 


MEMORIAE   MATRIS  SACRUM  427 

ludicij  dominus,  flores  vt  iunctius  halent  25 

Stipati,  rudibiisque  volis  imperuius  hortus 
Sit  quasi  fasciculus  crescens,  &  nidus  odorum. 
Hie  ego  ttique  erimus,  variae  suffitibus  herbae 
Quotidie  pasti :  tantum  verum  indue  vultum 
Affecttisque  mei  similem;  nee  languida  misce  30 

Ora  meae  memori  menti :  ne  dispare  cultu 
Pugnaces,  teneros  florum  turbemus  odores, 
Atque  inter  reliquos  horti  crescentia  foetus 
Nostra  etiam  paribus  marcescant  gaudia  fatis. 

VIII. 

PAruam  pidmque  dum  lubenter  semitam 
Grandi  reaeque  praefero, 
Carpsit  malignum  sydus  hanc  modestiam 

Vinumque  felle  miscuit. 
Hinc  fremere  totus  &  minari  gestio  5 

Ipsis  seuerus  orbibus; 
Tandem  prehensa  comiter  lacernula 

Susurrat  aure  quispiam, 
Haec  fuerat  olim  potio  Domini  tui. 

Gusto  proboque  Dolium.  10 

IX. 

HOc,  Genitrix,  scriptum  proles  tibi  sedula  mittit. 
Siste  parum  cantus,  dum  legis  ista,  tuos. 
Ndsse  sui  quid  agant^  quaedam  est  quoque  musica  sanctis, 

Qua^que  olim  fuerat  cura,  manere  potest. 
Nos  misere  flemus,  sol^sque  obducimus  almos  5 

Occiduis,  tanquam  duplice  nube,  genis. 
Interea  classem  magnis  Rex  instruit  ausis: 

Nos  autem  flemus:  res  ea  sola  tuis. 
Ecce  solutura  est,  ventos  causata  morantes: 

Sin  pluuiam,  fletus  suppeditasset  aquas.  10 

Tillius  incumbit  Dano,  Gall\isque  marinis, 

Nos  flendo:  haec  nostrum  tessera  sola  ducum. 

VII.  2^  dominus  VIII.  2  praefero,  6  orbibus  IX.   i   Hoc 

Genitrix  3  sanctis  10  pluuiam  :  n  Dano  :     marinis  : 


Ni 


428  MEMORIAE   MATRIS  SACRUM 

Sic  aeuum  exigitur  tardum,  dum  praepetis  anni 
Mille  rotae  nimijs  impediuntur  aquis. 

Plura  tibi  missurus  eram  (nam  quae  mihi  laurus,        15 
Quod  nectar,  nisi  cum  te  celebrare  diem  ?) 

Sed  partem  in  scriptis  etiam  dum  lacryma  poscit, 
Diluit  oppositas  candidus  humor  aquas. 

X. 

rEmpe  hue  vsque  notos  tenebricosos 
Et  maestum  nimio  madore  Caelum 
Tellurisque  Britannicae  saliuam 
Iniuste  satis  arguit  viator. 

At  te  commoriente,  Magna  Mater,  5 

Recte,  quern  trahit,  aerem  repellit 
Cum  probro  madidum,  reiimque  difflat. 
Nam  te  nunc  Ager,  Vrbs,  &  Aula  plorant : 
Te  nunc  Anglia,  Scotia^que  binae, 
Quin  te  Cambria  peruetusta  deflet,  10 

Deducens  lacrymas  prioris  aeui 
Ne  serae  mentis  tuis  venirent. 
Non  est  angulus  vspiam  serenus, 
Nee  cingit  mare,  nunc  inundat  omnes. 

XL 

librata  suis  haeret  radicibus  ilex 
Nescia  vulturnis  cedere,  firma  manet. 
Post  vbi  crudelem  sentit  diuisa  securem, 

Qu6  placet  oblato,  mortua  fertur,  hero : 
Arbor  &  ipse  inuersa  vocer:  diimque  insitus  almae       5 

Assideo  Matri,  robore  vinco  cedros. 
Nunc  sorti  pateo,  expositus  sine  matre  procellis, 

Lubricus,  &  superans  mobilitate  salum, 
Tu  radix,  tu  petra  mihi  firmissima,  Mater, 

Ceu  Polypus,  chelis  saxa  prehendo  tenax:  10 

Non  tibi  nunc  soli  filum  abrupere  sorores, 

Dissutus  videor  funere  &  ipse  tuo. 
Vnde  vagans  passim  rect£  vocer  alter  Vlysses, 

Alter£que  haec  tua  mors,  Ilias  esto  mihi. 

X.  i  hue  vsque]  hujusque  Grosart  XI.  3  securem  5  vocer  conj.  Ed 

(cf.  /.  13) :  vocor  1627  9  firmissima  Mater  n  sorores 


D 


MEMORIAE   MATRIS  SACRUM  429 

XII. 

FAcesse,  Stoica  plebs,  obambulans  cautes, 
Exuta  strato  carnis,  ossibus  constans, 
Ifsque  siccis  ade6  vt  os  Molossorum 
Haud  glubat  inde  tres  teruncios  escae. 
Dolere  prohibes  ?  aut  dolere  me  gentis  5 

Ade6  inficetae,  plumbeae,  Meduseae, 
Ad  saxa  speciem  retrahentis  humanam, 
Tant6que  nequioris  optima  Pirrha  ? 
At  fort£  matrem  perdere  haud  soles  demens  : 
Quin  nee  potes;  cui  praebuit  Tigris  partum.          10 
Proinde  parco  belluis,  nee  irascor. 

XIII. 

EPITAPH  IUM 

HIc  sita  foeminei  laus  &  victoria  sexus: 
Virgo  pudens,  vxor  fida,  seuera  parens: 
Magnatiimque  inopiimque  aequum  certamen  &  ardor: 

Nobilitate  illos,  hos  pietate  rapit. 

Sic  excelsa  humilisque  simul  loca  dissita  iunxit,  5 

Quicquid  habet  tellus,  quicquid  &  astra,  fruens. 

XIV. 

Wvxfjs  d&deves  ZpKos,  df.iavpov  TTvevjjaros  ayyos"> 

Ta)8e  Trapa  rvjJipa)  St^co,  <f>i\€,  ftovov. 
Nov  8'  avrov  races'  ear*  dcmfjp'  <f>€yyo$  yap  e 

0eyyc68^  /xovov,  ci?  et/cdy,  erravAiv  €^€i. 
Nvv  6pda$,  on  /cdAAo?  drreipirov  MTTOS  aTrauyouj 

Ov  aaQpov,  ov8e  ^€\a)v  errAero,  aAAa 
*Os  8ta  aco/aaribu  TTporepov  Kal  vvv  8t"  ' 
d)$  8ta,  v€if 


XV. 

f  yvvaiK&v  atyAry,  dvOptoTTtDV 
"OSu/3/za  Jat/xdvcav,  0eou  yecopytoy, 
/Zeus'  vvv  a^tTTraaat,  yoov  /cat  Kiv8vvov 
'///nas  XiTTovaa  KVKXoOtv  /iCTai^/xtbus  ; 
XII.  i  cautes.          8  Pirrha.          XIII.  2  parens.          6  tellus          XV.  i  dy 


430  MEMORIAE  MATRIS  SACRUM 

Mcvovvye  ao^t^v,  €t  a'  dT 


<f>vyovcra,  Tr]V  T*  €TncrTr)p,T]v  filov. 
Mtvovv  TO  y\a<f)Vp6v,  Kal  jjitXippoov 
Aoyatv  re  (friXrpov,  axjQ*  vrr€^€\0€iv 
Nvv  S'  a>xov  €V&ev&  wj  arparos  viKr)(f>6po$  10 

<t>€p(j)V  TO  TTOV,  KayO)V  T!  609  ' 


Miav  T    draprrov  crvfjiTropevcaOat,  Spaaa?. 
*Eyu)  8c  pwi  £vfjLf$a/\<jjv  t^i^Aarco 
Ei  TTOV  rv^ot/^t  rrjab*  dpicrTTjs  drpaTrov, 
crwecScos*  Kpt'lrrov,  TI  aAAa;^  fiiovv. 


XVI. 

8at<pvcrai, 
IJLZV  oij 
Se 


evere  ipav  ov  rt?  dvSpcoi/ 
1  KOpai$ 


TaAas",  €?^€  y* 
/ToAuo/x/xaros',  TroAurAa?, 
Vva  p,r}Tpos  tvOevovays 
'Operas  Sta/cptffetcra? 

Kopaiai  K\avaoj. 


XVII. 

Ald£a)  yevtreipav  ,  eTrata^ovcrt  /cat  aAAot, 
Oi5/c  cr'  €/x7]v  tSta?  <f>vXfj$  ypdifjavT€$  dpatyov, 
Upovvofjiia)  8*  dpeTTj?  K0tv7]v  y€V€T€tpa 
Oi5/c  6vt  OavfjLa  rocrov  a(f>€T€pi^€iv  ouSe  yap 
Oi)  <f>€yyo$,  KOWOV  T*  dyaflov',  ^ttav  ct?  Ovpav  tlpyew 
*W  0e//,ts>,  T}  Suvarov.    cr€/xva;/iaros>  cVAcro  ard6fjir)9 
r*  tvSaA^ia  /caAou,  ^eto^  re  /cdroTrrpov. 


XV.  5  ei  8*  6   a^v8e  9  aiorr'  XVII.  2  t'0*  5  cipyctv  Grosart 


MEMORIAE  MATRIS  SACRUM  431 

Ald^o)  yeve-mpav,  eTrata^oucrt 
OVK  ZTI  f3aX\ofjL€vr)s  xapto 

Avrap  a%€i  /xcyaAa)  /cevrou/xevaf  cure  yap  cuJrcu 
Tfjs  7T€pl  oi>AAaAeoucrn>,  €ov  rfoiK( 
Ar)aiwv€$,  r}  jScAovq  <7<£aAepaj  *%>  rpav/xarc 
"£pyou  d/xapTT^/cuca,  veov  TreTrAoi/  aljjuari  OTLKTOV 
tpt,  TC^ratVouaa,  yoa»  /cat  TrtvOem  auy 


Ou/c  €Tt.  SCOTTTOII^?  yAf/ccp^t  /xeAcScDvt 


eiapivovs  re  ^apat?  €7rt/ctS^aro  KTJTTOV 
Avrap  08*  ai5  Bdvaros  KVpi^st  <*>$  rjXios  a$o$ 
2€Lptov  rjTTTjOcls  jSoyA^jLtaoi,  TTOVTCL  fiapaivei. 
Za>  8*  auro?,  jSp«X^  Tt  TivtuWt  cSar*  efjLTraXtv  ai/nj? 
Alvov  6[wv  £o6eiv  /cat  Trveu/xaros1  aAAo 
flvtvpa,  jStou  TrapoSov  povvois  eTreco-crt  / 


XVIII. 

'  €TTa<l>pioa)vra  ©a/x^orco?,  at/ce 


6p<f>vai7j  /^cyaA^?  CTTI  yctrovos  aw 


d  jj,€V€iT\  ov  yap  rdpa^os  TTOTI  jjiryrepa  jSatVT;, 

7Tp€TTOV 


XIX. 

EXcussos  manibus  calamos,  falc^mque  resumptam 
Rure,  sibi  dixit  Musa  fuisse  probro. 
Aggreditur  Matrem  (conductis  carmine  Parcis) 
Funer^que  hoc  cultum  vindicat  aegra  suum. 
Non  potui  non  ire  acri  stimulante  flagello  : 

Quin  Matris  superans  carmina  poscit  honos. 
Eia,  agedum  scribo:  vicisti,  Musa;  sed  audi, 
Stulta:  semel  scribo,  perpetuo  vt  sileam. 

XVII.    10  avrat  18   Imici&vaLTi  XVIII.   2  a7ravpofj,4njs  4 

XIX.  6  matris  7-8  audi  Stulta  semel   $>*  «o/f 


ALIAPOEMATA  LATINA 

In  Obitum  Henrici  Principis  W'alliae. 

ITe  leues  (inquam),  Parnassia  numina,  Musae, 
Non  ego  vos  postMc  hederae  velatus  amictu 
Somnis  (nescio  queis)  nocturna  ad  vota  vocabo : 
Sed  nee  Cyrrhaei  saltus  Libethriaue  arua 
In  mea  dicta  ruant;  non  tarn  mihi  pendula  mens  est,       5 
Sic  quasi  Dijs  certem,  magnos  accersere  monte's: 
Nee  vaga  de  summo  deducam  flumina  monte, 
Qualia  parturiente  colunt  sub  rupe  sorores : 
Si-quas  mens  agitet  moles  (dum  pectora  saeuo 
Tota  stupent  luctu)  lachrymisque  exaestuet  aequis         10 
Spiritus,  hi  mihi  iam  montes,  haec  flumina  sunto. 
Musa,  vale,  &  tu  Phoebe;  dolor  mea  carmina  dictet; 
Hinc  mihi  principium:  vos  o  labentia  mentis 
Lumina,  nutantes  paulatim  acquirite  vires, 
Viuite,  dum  mortem  ostendam:  sic  tempora  vestram     15 
Non  comedant  famam,  sic  nulla  obliuia  potent. 
Quare  age,  Mens,  effare,  precor,  quo  numine  laeso  ? 
Quae  suberant  causae  ?  quid  nos  committere  tantum, 
Quod  non  Lanigerae  pecudes,  non  Agmina  lustrent? 
Annon  longa  fames  misera^que  iniuria  pestis  20 

Poena  minor  fuerat,  qu^m  fatum  Principis  aegrum  ? 
Iam  foelix  Philomela,  &  menti  conscia  Dido ! 
Foelices,  quos  bella  premunt,  &  plurimus  ensis ! 
Non  metuunt  vltr^;  nostra  infortunia  tantiim 
Fatdque  Fortundsque  &  spem  laesSre  futuram.  25 

Qu6d  si  fata  illi  longam  invidere  salutem 
Et  patrio  regno  (sub  quo  iam  Principe  nobis 
Quid  sperare,  im6  quid  non  sperare  licebat  ?) 
Debuit  ista  pati  prima  &  non  nobilis  aetas: 
Aut  cita  mors  est  danda  bonis  aut  longa  senectus :         30 
Sic  lactare  animos  &  sic  ostendere  gemmam 
Excitat  optatus  auidos,  &  ventilat  ignem. 

In  Obitum  Henrici.  This  and  the  following  poem  from  Epicedium  Cantabrigiense, 
In  obitum  immaturum  Henrici,  Principis  Walliae.  Cantabrigiae,  Ex  officina 
Cantrelli  Legge.  1612  31  lactare]  laetare  Pickering,  Grosart  See  note 


ALIA  POEMATA   LATINA  433 

Quare  etiam  nuper  Pyrij  de  pulueris  ictu 

Principis  innocuam  seruastis  numina  Vitam, 

Vt  morbi  perimant,  ali6que  in  puluere  prostet?  35 

Phoebe,  tui  puduit  quum  summo  man£  redires 

Sol  sine  sole  tuo!  qu&m  te  turn  nubibus  atris 

Totum  offuscari  peteres,  vt  nocte  silenti 

Humana  aeternos  agerent  praecordia  questus: 

Tantiim  etenim  vestras  (Parcae)  non  flectit  habenas        40 

Tempus  edax  rerum,  tuque  o  mors  improba  sola  es, 

Cui  caecas  tribuit  vires  annosa  vetustas. 

Quid  non  mutaturri  est  ?  requierunt  flumina  cursus ; 

Plus  etiam  veteres  coelum  videre  remotum : 

Cur  ideo  verbis  tristes  effundere  curas  45 

Expeto,  tanquam  haec  sit  nostri  medicina  doloris  ? 

Immodicus  luctus  tacito  vorat  igne  medullas, 

Vt,  fluuio  currente,  vadum  sonat,  alta  quiescunt. 

INnupta  Pallas,  nata  Diespitre, 
Aeterna  summae  gloria  regiae, 
Cui  dulcis  arrident  Camoenae 
Pieridis  Latia^que  Musae, 

Cur  tela  Mortis  vel  tibi  vel  tuis  5 

Quacunque  gutta  temporis  imminent  ? 
Tantaque  propendet  statera 
Regula  sanguinolenta  fati  ? 

Niimne  Hydra  talis,  tantane  bellua  est 
Mors  tot  virorum  sordida  sanguine,  10 

Vt  mucro  rumpatur  Mineruae, 
Vtque  minax  superetur  Aegis  ? 

Tu  flectis  amnes,  tu  mare  caerulum 
Vssisse  prono  fulmine  diceris, 

Aiacis  exesas  triremes  15 

Praecipitans  grauiore  casu. 

35  prostet.  36  Phaebe  (but  Phoebe,  /.  12)  37  quam]  quum  Pickering, 

Grosart  46  sit]  sic  Grosart 

InObitum  Henrici  (II).  i  Diespitre]  Diespatre  Pickering,  Grosart  9 

tantaque  Pickering,  Grosart 

917.15  F  f 


434  ALIA  POEMATA  LATINA 

Tu  discidisti  Gorgoneas  manus 
Nexas,  capillos  anguibus  oblitos, 
Furu6sque  vicisti  Gigantes, 

Enceladum  pharetrdmque  Rhoeci.  20 

Ceu  victa,  Musis  porrigit  herbulas 
Pennata  caeci  dextra  Cupidinis, 
Non  vlla  Bellonae  furentis 
Arma  tui  metuunt  alumni. 

Pallas  retortis  caesia  vocibus  25 

Respondit:  Eia,  ne  metuas,  precor, 
Nam  fata  non  iustis  repugnant 
Principibus,  sed  arnica  fiunt. 

Vt  si  recisis  arboribus  meis 

Nudetur  illic  lucus  amabilis,  30 

Fructusque  post  mortem  recusent 
Perpetuos  mihi  ferre  rami, 

Dulcem  rependent  turn  mihi  tibiam 
Pulchr£  renatam  ex  arbore  mortua, 

Digndmque  coelesti  corona  35 

Harmoniam  dabit  inter  astra. 

G.  Herbert  Coll.  Trin. 


In  Natales  et  Pascha  Concurrentes. 

CVm  tu,  Christe,  cadis,  nascor;  ment&nque  ligauit 
Vna  meam  membris  horula,  t£que  cruci. 
O  me  disparibus  natum  cum  numine  fatis! 

Cur  mihi  das  vitam,  quam  tibi,  Christe,  negas  ? 
Quin  moriar  tecum:  vitam,  quam  negligis  ipse, 

Accipe;  ni  talem  des,  tibi  qualis  erat 
Hoc  mihi  legatum  tristi  si  funere  praestes, 

Christe,  duplex  fiet  mors  tua  vita  mihi  : 
Atque  vbi  per  te  sanctificer  natalibus  ipsis, 

In  vitam  &  neruos  Pascha  coaeua  fluet.  r 

19  Gigantem  Pickering 
In  NauLes  Sec.  From  Duport,  op.  cit.  9  vbi  conj.  Ed  \  ibi  D  See  note 


ALIA   POEMATA   LATINA  435 

In  Obitum  Serenissimae  Reginae  Annae. 

OVo  Te,  foelix  Anna,  modo  deflere  licebit? 
Cui  magnum  imperium,  gloria  maior  erat: 
Ecce  meus  torpens  animus  succumbit  vtrique, 

Cui  tenuis  fama  est,  ingeniumque  minus. 
Quis,  nisi  qui  manibus  Briareus,  oculfsque  sit  Argus,    5 

Scribere,  Te  digniim,  vel  lachrymare  queat! 
Frustra  igitur  sudo :  superest  mihi  sola  voluptas, 

Quod  calamum  excusent  Pontus  &  Astra  meum : 
Namque  Annae  laudes  coelo  scribuntur  aperto, 

Sed  luctus  noster  scribitur  Oceano.  10 

G.  Herbert  ColL  Trin.  Soc. 

Ad  Autorem  Instaurationis  Magnae. 

PEr  strages  licet  autorum  vetenimque  ruinam 
Ad  famae  properes  vera  Tropaea  tuae, 
Tarn  nitid£  tamen  occidis,  tam  suauiter,  hostes, 

Se  quasi  donatum  funere  quisque  putat. 
Scilicet  apponit  pretium  tua  dextera  fato,  5 

Vulner^que  emanat  sanguis,  vt  intret  honos. 
O  quam  Felices  sunt,  qui  tua  castra  sequuntur, 
Cum  per  te  sit  res  ambitiosa  mori. 

Comparatio  inter  MunusSummi  Cancellariatus 
et  Librum. 

MVnere  dum  nobis  prodes,  Libroque  futuris, 
In  laudes  abeunt  secula  quaeque  tuas; 
Munere  dum  nobis  prodes,  Libr6que  remotis, 

In  laudes  abeunt  iam  loca  quaeque  tuas: 
Hae  tibi  sunt  alae  laudum.   Cui  contigit  vnquam  5 

Longius  aeterno,  latius  orbe  decus  ? 

In  Obitum  Annae.  Prom  Lacrymae  Cantabrigienses  :  In  obitum  Reginae  Annae. 
Ex  Officina  Cantrelli  Legge,  Almae  Matris  Cantabrigiae  Typographi.  1619. 

Ad  Autorem  &c.  From  Duport,  op.  cit.  (D)  Also  found  in  Bodl.  MS.  Rawlinson 
Poet.  246  (R)  i  Ruinas  R  2  properas  R  3  suaviter,  R :  suaviter 

D  8  sit  res]  res  sit  R 

Comparatio  Sec.  From  Duport,  op.  cit.  Also  in  Bodl.  MS.  Rawlinson  Poet. 
246  (R)  2  and  ^  abeunt]  properant  R  5  laudis  R 


436  ALIA   POEMATA   LATINA 

In    Honor  em    Illustr.    D.D.    Verulamijy    Si% 

Albaniy  Mag.  Sigilli  Custodis  post  editam  ab  eo 

Instauratwnem  Magnam. 

OVis  iste  tandem?  non  enim  vultu  ambulat 
Quotidiano!    Nescis,  ignare?  Audies! 
Dux  Notionum;  veritatis  Pontifex; 
Inductionis  Dominus,  &  Verulamij; 
Rerum  magister  vnicus,  at  non  Artium;  5 

Profunditatis  pinus,  atque  Elegantiae; 
Naturae  Aruspex  intimus;  Philosophiae 
Aerarium;  sequester  experientiae, 
Speculationisque;  Aequitatis  signifer; 
Scientiarum,  sub  pupillari  statu  10 

Degentium  olim,  Emancipator;  Luminis 
Promus;  Fugator  Idolum,  atque  nubium; 
Collega  Solis;  Quadra  Certitudinis; 
Sophismatomastix;  Brutus  Literarius, 
Authoritatis  exuens  tyrannidem;  15 

Rationis  &  sensus  stupendus  Arbiter; 
Repumicator  mentis;  Atlas  Physicus, 
Alcide  succumbente  Stagiritico; 
Columba  Noae,  quae  in  vetustis  artibus 
Nullum  locum  requiemue  cernens  perstitit  20 

Ad  se  suaeque  matris  Arcam  regredi : 
Subtilitatis  Terebra;  Temporis  Nepos 
Ex  Veritate  matre;  Mellis  alueus; 
Mundique  &  Animarum  sacerdos  vnicus; 

In  Honorem  Verulamii.  Prom  R.  P.  Emanuelis  Thesauri  Caesares.  Editio 
Secunda.  Oxonii,  L.  Lichfield.  1637.  Also  in  Bacon,  Of  the  Advancement  of 
Learning,  ed.  Wats,  1640,  in  Herbert's  Remains,  1652,  and  in  Duport,  op.  cit., 
1662.  MS.  copies  in  Bodl.  MS.  Rawlinson  Poet.  246  (R),  on  a  leaf  pasted  onjer  the 
title-page  of 'M.S.  Hard  wick  72  A  in  the  Dube  of  Devonshire's  library  (D),  andt 
according  to  Grosart  (Miscellanies,  vol.  I.,  1870),  on  the  flyleaf  of  Mrs.  Seaman's 
copy  of  Bacon's  Certaine  Psalmes,  1625  (S)  3  Notionum]  Nationum  1652 

5  at]  om.  R.  6  pinus]  Cinnus  R  12  Idolum,  atque]  Idolorum  &  R 

14  Mastix  1640  1652  1662  R  S  :  Matrix  1637  D  16  stupendus]  peritus  1662 

19  vetustis]  vetustatis  D  :  vetustate  1652        20  requie'mue]  requiemque  R  S    per- 
stitit   1662   R  D  :   praestitit   1637  1640  1652  21  suaeque  conj.  Ed :  suamque 

1637  1640  1662  R  D  S  :  suumque  1652     matris]  mentis  R 


ALIA  POEMATA   LATINA  437 

Securis  errorum;  inque  Naturalibus  25 

Granum  Sinapis,  acre  Alijs,  crescens  sibi: 
O  me  probe  lassum !  luuate,  Posteri ! 

G.  HERBERT  Orat.  Pub.  in 
Acad.  Cantab. 

Aethiopissa  ambit  Cestum  Diuersi  Coloris 
Virum. 

OVid  mihi  si  facies  nigra  est?  hoc,  Ceste,  colore 
Sunt  etiam  tenebrae,  quas  tamen  optat  amor. 
Cernis  vt  exusta  semper  sit  fronte  viator; 

Ah  longum,  quae  te  deperit,  errat  iter. 
Si  nigro  sit  terra  solo,  quis  despicit  aruum?  5 

Claude  oculos,  &  erunt  omnia  nigra  tibi: 
Aut  aperi,  &  cernes  corpus  quas  proijcit  vmbras; 

Hoc  saltern  officio  fungar  amore  tui. 
Cum  mihi  sit  facies  fumus,  quas  pectore  flammas 

lamdudum  tacite  delituisse  putes?  10 

Dure,  negas  ?   O  fata  mihi  praesaga  doloris, 

Quae  mihi  lugubres  contribuere  genas! 

Dum  petit  Infantem. 

DVm  petit  Infantem  Princeps,  Grantamque  lacobus, 
Quisnam  horum  maior  sit,  dubitatur,  amor. 
Vincit  more  suo  Noster:  nam  millibus  Infans 
Non  tot  abest,  quot  nos  Regis  ab  ingenio. 

25  Securis]  Securique  1652  :  Securisque  S  :  Securus  R  Naturalibus]  Natalibus 
1640  1652  S  27  probe]  prope  1640  1652  1662  S 

Aethiopissa  ambit  &c.  From  Duport,  op.  cit.  Also  in  B.M.  MS.  22602  (BM) 
and  Bodl.  MS.  Rawlinson  Poet.  246  (R)  4  quae]  qua  BM :  qui  R  (with 

footnote  'forte,  quae')  errat]  ambit  BM  7  cerneb]  cernis  BM  10  putes] 

putas  BM  n  Ah!  nietuo  nc  me  ad  luctus  mea  fata  crea'rint  R 

Dum  petit  Infantem.  From  True  Copies  Of  all  the  Latine  Orations,  made  on 
the  25.  and  27.  of  Februarie  1622.  London,  1623.  (see  fuller  description,  p.  440) 
Pickering  printed  it  in  1835  'from  an  autograph  in  the  hands  of  the  publisher*, 
which  is  noew  in  Harvard  Colltge  Library.  J.  Mede  quoted  it,  from  a  friend's 
report,  in  a  letter  of  22  March  1622/3  (B.M.  MS.  Harl.  389).  Quoted  also  in 
Bishop  Overall's  collections  (Cam.  Univ.  Libr.  MS.  Gg.  I.  29)  i  Dum] 

Cum  Harvard  Infantem]  Hispanam  Overall  '.for  the  common  misprint  Infantam 
see  note  ^  Quisnam  horum]  Cujusnam  Mede  3  Vincit]  Vicit  Mede 


438  ALIA  POEMATA  LATINA 

While  Prince  to  Spaine,  and  King  to  Cambridge  goes, 
The  question  is,  whose  loue  the  greater  showes : 
Ours  (like  himselfe)  o'recomes ;  for  his  wit's  more 
Remote  from  ours,  then  Spaine  from  Britains  shoare. 

In  obitum  incomparabilis  Francisci  Vicecomitis 
Sancti  Albaniy  Baronis  Verulamtj. 

DVm  longi  lentfque  gemis  sub  pondere  morbi 
Atque  haeret  dubio  tabida  vita  pede, 
Quid  voluit  prudens  Fatum,  iam  sentio  tandem : 

Constat,  Aprile  vno  te  potuisse  mori : 
Vt  Flos  hinc  lacrymis,  illinc  Philomela  querelis,  5 

Deducant  linguae  funera  sola  tuae.     * 

GEORGIVS  HERBERT. 

In  Sacram  Anchoram  Piscatoris 
G.  Herbert. 

OVod  Crux  nequibat  fixa,  Clavique  additi, 
(Tenere  Christum  scilicet,  ne  ascenderet) 
Tufue  Christum  deuocans  facundia 
Vltra  loquendi  tempus;  addit  Anchora: 
Nee  hoc  abunde  est  tibi,  nisi  certae  Anchorae  5 

Addas  sigillum:  nempe  Symbolum  suae 
Tibi  debet  Vnda  &  Terra  certitudinis. 

Munde,  fluas  fugiasque  licet,  nos  nostrdque  fixi : 
Deridet  motus  sancta  catena  tuos. 

5-8  From  True  Copies 

In  obitum  incomparabilis  &c.  From  Memoriae  Francisci,  Baronis  de  Veru- 
lamio,  Vice-Comitis  Sancti  Albani  Sacrum.  Londini,  In  Officina  Johannis 
Haviland.  1626.  Also  in  Herbert's  Remains.  2  pede  j 

In  Sacram  Anchoram.  From  Poems,  By  J.  D.  1650.  Reprinted  with  only  in- 
significant changes,  in  the  1654  and  1669  editions  of  Donne's  Poems.  Also  in  Herbert's 
Remains.  1652.  'Quod  Crux  .  .  .  Tuive  Christum*  (//.  1-3)  in  Walton's  Life  of 
Donne,  165$,  and  in  collected  Lives,  1670  and  1675.  Title  :  To  Doctour  Donne 
upon  one  of  his  Scales  :  The  Anchor \  and  Christ.  In  Sacram  Anchoram  Piscatoris. 
1652.  2  not  bracketed  1658  16  jo  167$  8,  9  These  lines  are  placed  at  the 

end  of  the  poem  1650  1652  1654  1669  :  for  the  order  adopted  here  see  note. 


ALIA  POEMATA  LATINA  439 

Quondam  fessus  Amor  loquens  Amato,  10 

Tot  &  tanta  loquens  arnica,  scripsit: 
Tandem  &  fessa  manus,  dedit  sigillum. 

Suauis  erat,  qui  scripta  dolens  lacerando  recludi, 

Sanctius  in  Regno  Magni  credebat  Amoris 

(In  quo  fas  nihil  est  rumpi)  donare  sigillum.  15 

Lthough  the  Crosse  could  not  Christ  here  detain, 

Though  naiFd  unto't,  but  he  ascends  again, 
Nor  yet  thy  eloquence  here  keep  him  still, 
But  onely  while  thou  speak'st;  This  Anchor  will. 
Nor  canst  thou  be  content,  unlesse  thou  to  5 

This  certain  Anchor  adde  a  Seal,  and  so 
The  Water,  and  the  Earth  both  unto  thee 
Doe  owe  the  symbole  of  their  certainty. 
Let  the  world  reel,  we  and  all  ours  stand  sure, 
This  holy  Cable's  of  all  storms  secure.  10 

When  Love  being  weary  made  an  end 
Of  kinde  Expressions  to  his  friend, 
He  writ;  when's  hand  could  write  no  more, 
He  gave  the  Scale,  and  so  left  o're. 

How  sweet  a  friend  was  he,  who  being  griev'd  15 

His  letters  were  broke  rudely  up,  believ'd 
'Twas  more  secure  in  great  Loves  Common-weal 
(Where  nothing  should  be  broke)  to  adde  a  Seal. 

Another  version. 

WHen  my  dear  Friend,  could  write  no  more, 
He  gave  this  Seal,  and,  so  gave  ore. 

When  winds  and  waves  rise  highest,  I  am  sure, 
This  Anchor  keeps  my  faith,  that,  me  secure. 

Although  the  Crosse  &c.  From  Poems,  by  J.  D.  1650.  Reprinted  in  Donne's 
Poems  1654  and  1669.  Also  in  Walton's  Life  of  Donne,  1658,  and  in  Lives,  1670 
and  1675.  2  Though]  When  1658  7670 1675  4  while]  whilst 

1658  1670  1675  10  of]  from  1658  1670  1675  11-14  om'  1670  1675 

ii  Love  neere  his  death  desir'd  to  end  1658  12  Of]  With  1658  14 

He  gave  his  soul,  and  so  gave  o're.  165$  15-18  om.  1658  1670  1675 

Another  'version.  From  Walton* s  Lives,  1670.  Also  in  Lives  1^675  and  in  Life  in 
the  1674  edition  o/"The  Temple.  3  rise]  rose  Grosart 


OR  ATIONES 

i.   0  ratio  Domini  Georgij  Herbert,  Orator  is 
Academiae  Cantabrigiensis,  habita  coram  Do- 
minis  Legatis  cum  Magistro.  in  Artib.  titulis 
insignirentur. 

27.  Febr.  1622.    [i.e.  1622/3] 

Excellentissimi  Magnificentissimi  Domini, 

POST  honores  eximios,  praefecturas  insignes,  Legationes 
Nobilissimas,  ali6sque  titulos  aeque  nobis  memoranti- 
bus,  ac  merentibus  vobis  gratissimos,  Saluete  tandem  Ma- 
5  gistri  Artium,  &  quidem  omnium  Aulicarum,  Militarium, 
Academicarum.  Cuius  noui  tituli  accessionem  summe 
gratulantur  Excellentijs  Vestris  Musae  omnes,  Gratiaeque, 
obsecrantes,  vt  deponatis  paulisper  vultus  illos  bellicos, 
quibus  hostes  soletis  in  potestatem  redigere,  lenioresque 

xo  aspectus,  &  dulciores  assumatis;  nos  etiam  exuentes  os 
illud,  &  supercilium  quibus  caperatam  seuerior&nque 
Philosophiam  expugnare  nouimus,  quicquid  hilare  est, 
laetum,  ac  lubens,  vestram  in  gratiam  amplectimur.  Quid 
enim  iucundius  accidere  potest,  quam  vt  ministri  Regis 

15  Catholici  ad  nos  accedant?  cuius  ingens  gloria  aeque 
rotunda  est  atque  ipse  orbis:  qui  vtrasque  Indias  Hispania 
sua  quasi  nodo  connectens,  nullas  metas  laudum,  nullas 
Herculeas  columnas,  quas  iam  olim  possidet,  agnoscit. 
lamdudum  nos  omnes,  nostr\imque  regnum  gestimus  fieri 

^o  participes  eius  sanguinis,  qui  tantos  spiritus  solet  infundere. 
Et  quod  obseruatione  cum  primis  dignum  est,  qu6  magls 
amore  coalescamus,  vtraque  gens  Hispanica,  Britannica, 
colimus  lacobum.  lacobus  tutelaris  Diuus  est  vtrique 
nostrum;  vt  satis  intelligatis,  Excellentias  vestras  tanto 

I.  The  Oration  and  translation  from  True  Copies  Of  all  the  Latine  Orations, 
made  at  Cambridge  on  the  25.  and  27.  of  Februarie  last  past  1622.  With  their 
translations  into  English.  London,  Printed  by  W.  Stansby  for  Richard  Meighen. 
1623.  15  Catholica  17  nodo  Ed :  misprinted  modo  (see  translation) 


ORATIONES  44i 

chariores  esse,  cum  eo  sitis  ordine  atque  habitu,  quo  nos  in 
hoc  regno  omnes  esse  gloriamur.  Quin  &  Serenissimae 
Principis  Isabellae  laudes,  virtutesque,  vicinum  fretum 
quotidie  transnatantes,  litora  nostra  atque  aures  mire  circum- 
sonant.  Necesse  est  autem  vt  foelicitas  tantorum  Principum  5 
etiam  in  ministros  redundet,  quorum  in  eligendis  illis 
iudicium  iampridem  apparet.  Quare  Excellentissimi,  Splen- 
didissimi  Domini,  cum  tanti  sitis  &  in  Principibus  Vestris, 
&  in  vobismetipsis,  veremur  ne  nihil  hie  sit,  quod  magnitu- 
dini  praesentiae  vestrae  respondeat.  Quis  enim  apud  nos  10 
splendor,  aut  rerum,  aut  vestium  ?  quae  rutilatio  ?  cert£  cum 
duplex  fulgor  sit,  qui  mundi  oculos  perstringat,  nos  tarn 
defecimus  in  vtroque  quam  Excellentiae  Vestrae  abundant. 
Quinimo  Artes  hie  sunt  quiete  &  silentio  cultae,  tranquil- 
litas,  otium,  pax  omnibus  praeterquam  tineis,  paupertas  15 
perpetua,  nisi  vbi  vestrae  adsunt  Excellentiae.  Nolite  tamen 
contemnere  has  gloriolas  nostras  quas  e  chartis  &  puluere 
eruimus.  Quomodo  possetis  similes  esse  Alexandro  Magno 
nisi  eius  res  gestas  tradidisset  historia?  Seritur  fama  in  hoc 
saeculo,  vt  in  sequenti  metatur:  prius  Excellentijs  Vestris  20 
curae  erit;  posterioris  largam  messem  Vobis  haec  tenuia 
boni  consulentibus,  vouemus. 


The  Oration  of  Master  George  Herbert,  Ora- 
tor of  the  Vniuersitie  of  Cambridge,  when  the 
Ambassadours  were  made  Masters  of  Arts. 
27.  Feb.  1622 

Most  Excellent  and  most  Magnificent  Lords: 

AFTER  many  singular  honors,  remarkable  commands, 
jL\.  most  noble  Ambassages,  and  other  titles  most  pleasing,  25 
as  well  to  vs  remembring,  as  to  you  deseruing  them,  Wee 
at  last  salute  you  Masters  of  Arts;  yea,  indeed  of  all,  both 
Courtly,  Militarie,  Academicall.    The  accession  of  which 

14  quiete  Ed :  misprinted  quietae  (see  translation) 
26  them.    Wee 


442  ORATIONES 

new  title  to  your  Excellencies,  all  the  Muses  and  Graces  con- 
gratulate; entreating  that  you  would  a  while  lay  aside  those 
warlike  lookes,  with  which  you  vse  to  conquer  your  enemies, 
and  assume  more  mild  and  gracious  aspects;  and  wee  also 
5  putting  off  that  countenance  and  grauitie,  by  which  we  well 
know  how  to  conuince  the  sterne,  and  more  austere  sort  of 
Philosophic,  for  respect  to  you,  embrace  all  that  is  cheerefull, 
ioyous,  pleasing.  For,  what  could  haue  happened  more 
pleasing  to  vs,  then  the  accesse  of  the  Officers  of  the  Catholike 

xo  King?  whose  exceeding  glory  is  equally  round  with  the 
world  it  selfe:  who  tying,  as  with  a  knot,  both  Indias  to  his 
Spaine,  knowes  no  limits  of  his  praise,  no,  not,  as  in  past 
ages,  those  Pillars  of  Hercules.  Long  since,  all  we  and  our 
whole  Kingdome  exult  with  ioy,  to  bee  ynited  with  that 

15  bloud,  which  vseth  to  infuse  so  great  and  worthie  Spirits. 
And  that  which  first  deserueth  our  obseruation,  to  the  end, 
wee  might  the  more  by  loue  grow  on,  both  the  Spanish  and 
Brinish  Nation  serue  and  worship  lames.  lames  is  the  pro- 
tecting Saint  vnto  vs  both;  that  you  may  well  conceiue,  your 

20  Excellencies  to  bee  more  deare  vnto  vs,  in  that  you  are  of  the 
same  order  and  habit,  of  which  wee  all  in  this  Kingdome 
glorie  to  be.  The  praises  also  and  vertues  of  the  most 
renowned  Princesse  Isabel^  passing  daily  our  neighboring 
Sea,  wondrously  sound  through  all  our  Coasts,  and  eares. 

25  And  necessarily  must  the  felicitie  of  so  great  Princes  redound 
also  to  those  seruants,  in  the  choice  of  whom  their  iudgement 
doth  euen  now  appeare.  Wherefore  most  Excellent,  most 
Illustrious  Lords,  since  you  are  so  great  both  in  your 
Princes,  and  your  selues,  wee  iustly  feare  that  there  is  no- 

30  thing  here  answerable  to  the  greatnesse  of  your  presence. 
For  amongst  vs  what  glorious  shew  is  there,  either  of  gar- 
ments, or  of  any  thing  else  ?  what  splendor  ?  surely,  since 
there  is  a  two-fold  brightnesse  which  dazeleth  the  eyes  of 
men,  we  haue  as  much  failed,  as  your  Excellencies  doe  excel, 

35  in  both.  But  yet  the  Arts  in  quietnes  and  silence  here  are 
reuerenced,  here  is  tranquilitie,  repose,  peace  with  all  but 
Booke-wormes,  perpetuall  pouertie,  but  when  your  Excel- 
lencies appeare.  Yet  doe  not  yee  contemne  these  our  slight 

27  Excccllent, 


ORATIONES  443 

glories,  which  wee  raise  from  bookes,  and  painefull  industrie. 
How  could  you  bee  like  great  Alexander,  vnlesse  Historic 
deliuered  his  actions  ?  Fame  is  sowne  in  this  age,  that  it  may 
be  reaped  in  the  following;  let  the  first  be  the  care  of  your 
Excellencies;  we  for  your  gracious  acceptance  of  these  poore  5 
duties  wish,  and  vow  vnto  you  of  the  last  a  plenteous 
Haruest. 

ii.    Oratio  in  Discessum  Regis  ab  Academid 

Cantabrigiae  habit  a  12°  die  Martij  1622 
[i.e.  1622/3] 

AVGVSTISSIME    MONARCHA, 

SI  per  haec  ludicra  nostra  pars  aliquis  eius  laetitiae,  qua 
perfundis  nos  omnes  quotidianis  beneficijs,  redundarit  10 
in  authorem;  si  spinula  vlla  Coronae  Regiae  emollita  sit  vel 
retusa;   O   beatos  nos!   o  foelices!    Optamus  quidem  vt 
Maiestytis  vestrae  gaudia  responderint  aut  nostris  votis  aut 
virtutibus  vestris,  quarum  enumeration!  nulla  vnquam  vis, 
nulla  latera  sufficere  possunt.   Quid  memorem  prudentiam  15 
vestram    incomparabilem,    qua    optime    ostendis    te    eius 
vicarium  qui  omnia  disponit  suauiter?   Quid  eruditionem, 
quae  tanta  est  vt,  nisi  Rex  esses  in  ciuili  Republica,  eligereris 
in  Literaria  ?   Non  £  nobis  vapulant  lesuitae,  sed  a  scriptis 
vestris,  quae  ingenti  cum  lucro  quotidie  legimus.    Quid  20 
fauores  erga  hanc  Academiam  inenarrabiles,  cum  non  solum 
tuearis  nos  &  maleuolorum  insidijs,  sed  etiam  doceas  tanquam 
communis  defensor  fidei  et  Academiae,  sed  etiam  doceas, 
viam  aperiens  &  methodum  in  studijs  adhibendam,  etiam 
libros  indicans  ad  Theologiam  expeditissimos,  tanto  ac  tarn  25 
stupendo  iudicio,  vt,  nisi  tot  negotijs  distractus  esses,  con- 
flueremus  omnes  ad  Aulam,  atque  ab  eo  consilium  peteremus 
\  quo  et  fortunas  ?  Quid  innumera  alia,  quae,  si  per  tempus 
liceret  effari,  non  licet  per  multitudinem,  im6  per  modestiam 
vestram  ?  Hocine  accedit  ad  incredibiles  laudes  vestras  qu6d  30 
quae  nos  audiamus  summo  cum  gaudio  ea  Maiestas  vestra 

II.  From  State  Papers  Domestic,  14.  cxxxix.  90,  in  the  Public  Record  Office, 


444  ORATIONES 

summd  cum  moles ti&  ?  Hoc  vno  Rex  et  populus  dissentimus. 
Quare,  vt  miraculis  vestris  nostra  occurrant,  oratio  nostra  est 
silentium,  atque  eloquentia,  stupor. 

Tu  ver6,  Deus  omnipotens,  conserues  nobis  hacc  gaudia, 
5  imbuas  cor  Regium  vigore,  animum  dementia,  vt  frequenter 
nos  inuisatj  a  re  instructus  nos  doceat,   tuosque  fauores 
populo  tuo  communicans  coelum  ac  terram  minori  quam 
cernimus    interuallo    connectat.     Tangas,    Domine,    cor 
sacrum,  sentidtque  Rex  ipse  nos  haec  intime  precari. 
10  DIXI. 

in.   Oratio    Qua   auspicatissimum    Serenissimi 
Principis   Caro/i  Reditum  ex   Hispanijs  cele- 
brauit  Georgius  Herbert  Academiae   Canta- 
brigiensis  Orator. 

Veneranda  Capita^ 
yiri  grauissimi, 
Pubes  lectissima. 

POLYCRATES  cum  annulum  sibi  dilectum  in  mare 
dimisisset,  eund^mque  retulisset  captus  piscis,  foelicissi- 
mus  mortalium  habitus  est.  Quanto  foeliciores  nos  omnes, 
Corona  Musica,  qui  optimum  Principem  spe  nuptiarum 
mari  nuper  tradentes,  &  ipsum  accepimus  saluum  &  annu- 
lum, annulum  Coniugalem,  nunc  denuo  nostrum,  atque 

20  vbiuis  terrarum  pro  iudicio  prudentissimi  Regis,  &  in  rebus 
humanis  diuinfsque  exercitatissimi,  de  integro  disponen- 
dum.  Redijt!  redijt  CAROLVS,  &  cum  eo  vita  nostra  atque 
calor,  longo  animi  deliquio  fugitiuus  ac  desertor.  Quid 
iactas  mihi  aromata  Orientis?  Quid  Theriacas  peregrinas? 

25  asserunt  Medici  vnamquamque  regionem  sua  sibi  suf- 
ficere,  neque  externis  indigere  auxilijs  atque  antidotis:  certe 
nostrate  Principe  nusquam  praesentius  Balsamum,  nusquam 
benignius,  soluens  obstupefactos  artus,  atque  exhilarans, 

III.  From  Oratio  QuS  &c.  (as  above).    Ex  Officina  Cantrelli  Leg^e,  Almae 
Matris  CantabrigiaeTypographi.  1623.  21  excrcitatissimi  22  Redijt? 

redijt  25  sua  conj.  Ed :  suam  ibjj 


03U770 

Qua    aulpicatifsimum   Sercnifsimi 

PRINCIPIS 
C   A  R  O  L  f, 

ex  Hifpanijs  cclcbrauit 
GEORGIVS   HERBERT 
Cantabrigicnfis 

OR*  T  o  >. 


ExOfficina  CANTRELLI  LEGGB,  Aim* 

*f  OuJtabrigtz 


ORATIONES  445 

tumentibus  iam  venis,  arterijs  micantibus,  spiritibusque 
tabellarijs  laetum  hunc  nuncium  vbique  deferentibus,  vt 
nullus  sit  angulus  corporis,  nulla  venula,  vbi  non  adsit 
CAROLVS.  Quam  facil£  sentiuntur  boni  Principes !  Vt  natura 
omnis  suos  habet  anteambulones,  vnde  pluuia  futura,  an  5 
sudum,  facile  conijcitur  ex  coelo,  ex  garritu  auium,  ex 
lapidum  exhalatione :  sic  bonorum  Principum  facilis  Astro- 
logia:  quorum  aduentum  ipsi  lapides,  ipsa  durissima  ingenia, 
meum  praesertim,  celare  non  possunt :  quant6  minus  tacebunt 
lusciniae  nostrae  disertae,  minim^que  omnium  coelestiores  10 
animi,  quorum  pietatis  interest  non  silere. 

Quae  enim  vspiam  gens,  quod  vnquam  seculum  meliorem 
habuit  Principem  ?  percurrite  Annales  regnorum,  excutite 
scrinia  politiarum  omnium;  vos,  vos,  inquam,  excutite, 
quorum  aetas  teritur  in  libris:  non  rusticis  loquor  aut  15 
barbaris,  quos  magnificentia  promissi  circumscribere  in 
promptu  erat,  rudesque  animos  vi  verborum  percellere: 
vestra  est  optio,  vestra  disquisitio,  qui  tineaeestis  &  helluones 
chartacei;  date  mihi  CAROLVM  alterum,  quamlibet  Magnum^ 
mod6  detis  eum  in  flore,  in  vagina,  in  herbescenti  viriditate;  20 
nondum  ad  spicam  barbamque  adultum.  Non  rhetoricor, 
Academici,  non  tinnio:  uAo/zavi'ai/  illam  &  inanem  verborum 
strepitum  iamdudum  deposui:  bullae  &  crepitacula  puero- 
rum  sunt,  aut  eorum  certe,  qui  cymbala  sunt  'fanaticae 
iuuentutis:  ego  ver6  sentio,  &  quis  sum  ipse  (barbam,  hui,  25 
tarn  grauem)  &  apud  quos  dico,  viros  limatae  auris  atque 
tersae,  quorum  grauitate  ac  purpura  non  abutar. 

Quare  vt  parcius  agam  vobiscum,  simiilque  &  laboribus 
meis,  &  vestrae  fidei  consulam,  quemadmodum  artifices 
non  omnes  licitantibus  producunt  merces,  sed  specimen  30 
tantiim:  sic  &  ipse  excerpam  e  Principis  rebus  gestis  pugil- 
lum,  vnam  actionem  e  multis  seligam,  quam  vobis  amplec- 
tendam  dissuauiandamque  praebebo:  esto  autem  hoc  ipsum 
iter,  quod  nuper  emensus  est,  vt  sciatis  omnes  qu&m  nud^, 
qu£m  simpliciter  vobiscum  agam,  quam  non  longe  abeam  35 
Oratorum  more,  qui  nullum  non  angulum  verrunt  (ac  si 
perdiderint  ingenium)  vt  Spartam  exornent  suam:  Ego  ver6 
non  dicam  vobis  quod  factum  est  ante  seculum  vestrum,  aut 

1 8  tineae  Grosart :  lineae  16  Jj,  Pic  faring,  Willmott  21  spicam, 


446  ORATIONES 

apud  Indos;  vnicum  hoc  iter  nuperum  explicabo,  in  quo 
long£  vberrimam  gloriae  segetem  perspicio,  nulla  verborum, 
nulla  temporis  falce  demetendam. 

Non  vnum  quid  spectant  aut  singulare  Magni  animi,  sed 
5  varia  solent  esse  eorum  consilia,  finesque  multiplies  & 
polymiti,  vt  si  minus  id  assequantur,  quod  primum  intendunt, 
saltern  in  secundis  aut  tertijs  consistant.  Quare  &  Principis 
iter  multiplicem  nobis  exhibet  prudentiam;  prim6  nuptias 
ipsas  spectate.  Quid  autem?  Ergon*  amauit  Princeps? 

10  Quippini;  homo  est,  non  statua;  Sceptriger,  non  sceptrum: 
aequumne  est  vt  tot  labores  &  sollicitudines  Principum  sine 
condimento  sint  atque  embammate?  Quid  si  cochleas  colli- 
geret  cum  Caligula,  praesertim  cum  possit  in  eodem  litore  ? 
Quid  si  muscas  captaret  cum  Domitianq?  at  ille  ambiuit 

15  nobilissimam  Austriacam  familiam,  Aquildmque  illam, 
quae  non  capit  muscas.  Nihil  habet  humana  vita  maioris 
momenti  aut  ponderis,  quam  Nuptiae,  quas  ade6  laudant 
Poetae,  vt  in  coelum  transtulerint:  El  ev  fy  o  dv0pa>7ros,  inquit 
Medicorum  Alpha,  OVK  av  ^Ayeev.  Hinc  Thraces  dicti  sunt 

20  d/JuH,  &  Licurgus  magnus  Legislator  art/ztav  Trpoac^/ce  rot? 
dydfjLox.  Absque  nuptijs  foret  populus  virorum,  essemus 
vnius  seculi;  hac  re  solum  vlciscimur  mortem,  ligantes 
abruptum  vitae  filum,  vnde  consequimur,  vel  inuitis  Fatis, 
quasi  nodosam  aeternitatem. 

25  Non  ignoro  apud  quos  haec  dico,  eos  scilicet,  qui  innuptam 
Palladem  colunt,  Musasque  coelibes,  qui  posteros  libris  non 
liberis  quaeritis.  Nolite  tamen  nimiiim  efferre  vos,  cum 
Virginitas  ipsa  fructus  sit  Nuptiarum:  quod  pereleganter  & 
supra  barbariem  seculi  innuebant  Maiores  nostri,  qui  olim 

30  glasto  se  inficientes,  in  vxorum  corporibus,  Solem,  Lunam, 

&  Stellas;  in  virginum,  flores  atque  herbas  depinxere:  vt 

enim  Vxores,  Virgines;  ita  Sol  &  Coelum  producunt  flores, 

qui  symbola  sunt  spei,  quoniam  &  floribus  fructus  sperantur. 

Qu6d  si  Nuptiae  in  se  graues  sunt,  quanto  magis  Princi- 

35  pum,  cum,  quo  eorum  conditio  sublimior,  e6  maior  cura  adhi- 
benda  sit.  Deus  ipse  cum  crearet  hominem,  mundi  regem, 
consilio  vsus  est.  Quare  operosior  in  eo  structura,  &  praero- 
gatiuae  regiae  emicant.  Soli  homini  dantur  manus,  soli  caput 

2  segeiem,          4  spectant,  n  sollicitudnes          23  Fatis          38  manus 


ORATIONES  447 

rotundum  &  coeleste,  soli  facies  tanquam  vestibulum  magni 
palatij.  lam  verb,  vt  Rex  animalium  fiat  Rex  hominum, 
apponimus  nos  manibus  Sceptrum,  capiti  &  faciei  coronam, 
significantes  oportere  Reges  ijs  partibus  antecellere  homines, 
quibus  homo  bruta,  iustitia  scilicet  &  prudentia.  Goropius  5 
Becanus  ait  vetus  vocabulum  nostrum,  lUmfng,  &  contract^ 
Etna,  &  Con  verbo  deduci,  qu6d  tria  complectitur,  Possum, 
Sew,  Audeo:  cernitis  Regem  &  nomine  &  re  magnum  quid 
polliceri,  ide6que  ex  quolibet  ligno,  qu&libet  vxore  non  esse 
fingendum:  neque  enim  minus  refert,  qualis  quaeque  sit  10 
mater,  £  qua  liberi  quaerantur,  qu&m  qualis  terra,  &  qua 
arbores.  Apud  luris-consultos,  partus  sequitur  ventrem: 
quibus  accedunt  Poetae, 

"Orav  8e  Kpr)7ri$  /u/q  Kara^X-rjOfj  ytvovs 

*0p0a>s,  way  10]  Suorrv^etv  TOU?  e/cyovoi;?.  15 

Nam  vt  educationem  liberorum  mittam,  qua  in  re  Celebris 
est  Gracchorum  mater,  ingenium  ipsum  atque  indoles 
(veluti  Conclusio  sequitur  infirmiorem  partem)  plerumque 
matrissat:  hinc  contigisse  arbitror  apud  Romanos,  quod 
nonnullae  familiae  semper  mites  essent,  vtl  Valerij,  aliae  20 
contr£  semper  pertinaces  ac  tribunitiae,  vtl  Appij.  Quare 
noluit  Princeps  optimus,  in  delectu  vxoris,  re  vna  omnium 
grauissima,  alienis  oculis  iudici6que  inniti;  Ipse,  ipse 
profectus  est,  vt  ingenti  labore  suo  &  periculo  consuleret  & 
praesenti  Reipublicae  &  futurae;  neqiie  vnius  seculi  Prin-a$ 
ceps,  sed  &  omnium,  quae  ventura  sunt,  haberetur.  Neque 
in  hisce  Nuptijs  posteritati  tantum  prospexit  suauissimus 
Princeps,  verum  etiam  praesenti  seculo,  dum  pacem,  qua  tot 
iam  annis  impun£  fruimur,  hoc  pacto  fundatam  cupit  & 
perpetuam;  quod  quidem  vbi  gentium  si  non  ab  Hispano  30 
Sperandum  ?  "Orav  VOJJLCVS  dyaOov  KVVO.  €%[},  Kdi  ol  oAAot  voxels 
povXovrcu  TrXrjalov  avrov  ra$  dyeAa?  urravac.  Scio  Belli  nomen 
splendidum  esse  &  gloriosum  :  dum  animus  grandis,  sufque 
impos,  triumphos  &  victorias  quasi  fraena  ferox  spumantia 
mandit,  iuuat  micare  gladio  &  mucronem  intueri.  35 


z  animalium,  hominum  8  Regem,  14  "Orav  K/wjmj  ^ 

roC  ybovs  23  grauissim^  24  consuleret,  25  Reipub.  (and  thus 

abbreviated  throughout)  27  prospexit,  33  gloriosum,  34  victorias, 


448  ORATIONES 

lam  nunc  minaci  murmure  cornuum 
Stringuntur  aures:  iam  litui  strepunt, 
lam  fulgor  armorum  fugaces 
Terret  equos  equitumque  vultus. 

5  Cum  tamen  splendida  plerumque  vitrea  sint,  claritatem 
fragilitate  corrumpentia;  neque  de  priuato  agamus  bono, 
sed  publico;  cert£  fatendum  est,  anteferendam  bello  pacem, 
sine  qua  omnis  vita  procella,  &  mundus  solitude.  Pace, 
filij  sepeliunt  patres;  bello,  patres  filios:  pace,  aegri  sanantur; 

10  bello,  etiam  sani  intereunt:  pace,  securitas  in  agris  est;  bello, 
neque  intra  muros:  pace,  auium  cantus  expergefacit;  bello, 
tubae  ac  tympana:  pax  nouum  orbem  aperuit;  bellum 
destruit  veterem. 


Eiprjvr)  yeajpyov  KOV  TTtrpais  rp€</)€i 

I5  /ToAcjLtO?  B€  KOV  TTcStO)  KOLKOS  €<f>V  . 

Quod  ad  nostram  Rempublicam,  Academiam,  pax  ade6  Musis 
summe  necessaria  est,  vt  sine  ea  nihil  simus.  Nam  primum 
tota  haec  Pieria  supellex,  charta,  calami,  codices,  quam 
subit6  dispereunt,  simul  ac  concrepuit  incendium  militare: 

20  quid  proderunt  scalpella  vestra,  quando  ipsae  hae  turres  & 
beatae  fabricae,  vnico  ictu  sulphurei  tubi,  vnica  lituri 
delentur?  Dein  quid  Musis  cum  tumultu?  Otium  poscunt 
artes,  mentem  tranquillam,  serenam,  sudam:  lucos  aestate, 
pinguem  togam  hyeme:  delicata  res  est  eruditio  &  tenera, 

25  tanquam  flos  molliculus  rudiore  Centurionis  manu  tactus 
flaccescit.  Tu,  qui  Philosophiae  incumbis,  cum  corporis 
cum  anima  vinculum  impedimento  esse  ad  contemplandum 
causaris,  irruit  Miles  in  Musaeum  tuum,  &  gladio  te  liberat. 
Tu,  qui  astra  scrutaris,  dum  globos  tractas  &  coelos  fictitios, 

30  perrumpit  primipilus,  &  te  cum  coelis  tuis  ad  inferos  de- 
turbat.  Sensit  hoc  Archimedes,  figuras  iam  nunc  pulueri 
inscriptas  corpore  confosso  obliterans.  Quare  cauendum,  ne 
pacem,  quae  sola  incubat  artibus,  &  obstetricatur,  minus 
quam  par  est,  aestimemus.  Quod  aliae  gentes  manibus  in 

35  coelum  sublatis,  lachrymis  in  terram  manantibus,  ieiunae, 
squalidae,  perdiae,  pernoctes  flagitant,  cauendum  ne  id  nobis 

12  pax,  1  6  Rcmpub.  17  simus,  21  tubi  27  animl] 

animo  Willmott,  Grosart  32  inscriptas,  36  perdiae]  perdies  Willmott 


ORATIONES  449 

nauseam  moueat,  aut  tanquam  oues  taedulae  &  fastidiosae, 
cibum  respuamus.  Ecquid  nescitis  miserias  Belli  ?  consulite 
bistorias;  illic  tuta  cognitio  est,  atque  extra  teli  iactum.  Ecce 
lanienas  omnimodas,  truncata  corpora,  mutilatam  imaginem 
Dei,  pauxillum  vitae,  quantum  satis  ad  dolendum,  vrbium  5 
incendia,  fragores,  direptiones,  stupratas  virgines,  prae- 
gnantes  bis  intersectas,  infantulos  plus  lactis  quam  cruoris 
emittentes;  effigies,  im&  vmbras  hominum  fame,  frigore, 
illuuie,  enectas,  contusas,  debilitatas.  Quam  cruenta  gloria 
est,  quae  super  ceruicibus  hominum  erigitur  ?  vbi  in  dubio  10 
est,  qui  facit,  an  qui  patitur,  miserior. 

Non  nego  bellum  aliquando  necessarium  esse,  bellfque 
miserias  gratas,  praecipue  vbi  velut  ex  continentibus  tectis 
ad  nos  traiecturum  est  incendium :  Zajfoovojv  eWl  /^  Tre/H^eVeiv, 
ore  TtoXtntlv  VJJLW  o/^oAoy^aet,  dixit  Mithridates.  Sed  non  15 
est  nostri  bellum  indicere:  prudentissimus  Rex  mature 
prospiciet:  vbi  ille  signum  sustulerit,  Leones  Britannici  (e 
quorum  ossibus  collisis  ignis  elicitur)  qui  nunc  mansueti 
sunt,  abunde  rugient.  Interim  curiositas  absit,  neque  eorum 
satagamus,  quae  ad  nos  non  spectant;  sed  velut  Romani  20 
lacum,  cuius  altitude  ignota  erat,  dedicabant  victoriae; 
pariter  &  nos  consilia  regia,  tanquam  gurgitem  imperuesti- 
gabilem,  victoriae  nuncupemus:  praesertim  cum  futura 
incerta  sint,  &  nullis  perspicillis,  ne  Belgicis  quidem,  asse- 
quenda:  apud  poetas  deorum  pharetrae  operculum  habuere,  25 
humanae  non  item:  patent  enim  consilia  nostra,  abscondun- 
tur  Diuina  &  Regia,  praecipue  pharetrata,  quae  ad  poenam 
gentium  &  Bellum  spectant.  Sunt  tamen  acuti  quidam  & 
emuncti,  qui  omnia  praeuident:  nihil  eos  latet,  ac  si  Fatis  & 
fuso  essent  atque  consilijs,  sine  quibus  ne  vnum  quidem  30 
filum  torquerent:  nobis  non  licet  esse  tarn  perspicacibus, 
quamuis  rationi  consonum  videtur,  vt  qui  hie  in  Musarum 
monte  editissimo,  in  ipso  Parnasso  siti  sumus,  liberiorem, 
quiim  alij,  prospectum  habeamus.  Illud  autem,  quod  cuiuis 
clarissim£  patet,  etiam  lusco,  nunquam  intueri  satis  vel  mirari  35 
possumus,  nimirum  infinitum  Principis  in  suam  gentem 
amorem,  cui  pacem  quaesiuit  suo  capite,  periculis  suis. 

17  prospiciet,         21  erat         24  quidem         33  in  ipso]  et  ipso  Willmott,  Grosart 
37  cui]  qui  Grosart 

917.15  G  g 


450  ORATIONES 

Rect£  facitis,  Academic?,  attollentes  oculos  cum  stupore; 
laudo  vos,  neque  enim  quicquam  hoc  itinere  mirabilius, 
cuius  tamen  fructum  omnem  nondum  habetis  enucleatum. 
Quid  enim  si  praeter  Nuptias,  prolem,  tranquillitatem, 
5  etiam  &  scientiae  augmentum  ex  hoc  itinere  captauit  soler- 
tissimus  Princeps  ?  nihil  ad  cognitionem  acquirendam  pere- 
grinatione  conducibilius  esse  nouistis  omnes,  vnde  cuncti 
antiqui  Philosophi  peregrinati  sunt,  existimantes  Tixf>\ov$ 
ctvcu  TTpos  o£i>  /SAen-ovras-,  dvairo&rjiJL'fyrovs  irpo$  e/cSeS^/^Koras'. 

10  Quamuis  res  haec  Principibus  vt  vtilissima  ita  diffi- 
cillima  factu,  cum  quant6  plus  possint  in  sua  terra,  tantb 
minus  in  aliena.  Omne  regnum  suo  Principi  career  est,  aut 
si  excedat,  alienum:  at  Noster  difficultatem  superans,  fruc- 
tum consecutus  est:  quid  enim  vtilius  qu^m  ex  obseruatione 

15  exterarum  Legum  ac  morum,  patriam  aitare  ?  Catonianum 
praeceptum  est:  Vicini  quo  pacto  niteant,  id  animum  ad- 
uertito;  adde  quod  angusti  est  animi  aut  superbi  sua  tantum 
nosse,  praesertim  cum  in  vno  regno  non  sint  omnia:  diuisit 
Natura  suas  dotes,  vt  indigentia  singularum  regionum  omnes 

zoconnectat:  etenim  abundantia  morosa  est  &  sternax,  vnde 
diuites  syluas  ac  saltus  quaerunt  vbi  aedificent,  ac  si  non 
gregaria  essent  animalia,  sed  tigres  aut  vrsi.  Quamobrem 
optime  consuluit  gentibus  natura,  cum  paupertatem  daret 
tanquam  catenam,  qua  dissitas  nationes  ac  superbas  con- 

25  stringeret.  Porro  si  Politicos  audiamus,  salus  regnorum 
pendet  a  vicinis,  quorum  consilia,  apparatus,  foedera,  muni- 
tiones,  aeque  ac  nostra  spectari  debent:  incumbant  sibi 
inuicem  imperia,  tanquam  ligna  obliqua,  aliter  magna  haec 
mundi  domus  corrueret:  hinc  Reges  Legatos  habent  statarios 

30  ac  resides,  quern  locum  Noster  suauissimus  impleuit,  ipse 
egit  oratorem,  vt  &  ego  aliquantulum  hoc  nomine  glorier. 

Neque  alienas  tantum  ex  hoc  itinere  cognouit  Respublicas 
sed  quod  plus  est,  suam;  absentia  magls  qu&m  praesentia. 
Nunc  enim  exploratos  habet  nostros  in  se  affectus,  timores, 

35  suspiria,  expostulationes,  iras,  amorem  rursus.  Deus  bone! 
qui  turn  rumores?  quae  auditiones?  qui  susurri?  Heus, 
abijtne  Noster?  miseros  nos;  nunquam  rrigidiorem  aestatem 

2  Laudo  ii  factu  Grosart:  facta  1623  19  vt]  et 

20  conncctit :  21  syluas,  25  Salus  35  bone? 


ORATIONES  451 

sensimus;  at  qu6  tandem?  Madritum?  hui!  iter  bene 
longum !  Quid  autem  illic  ?  sterilem  aiunt  regionem :  Falleris, 
nusquam  plura  bona,  cum  etiam  mala  illic  sint  aurea:  nihil 
inaudisti  de  Tago,  Pactolo?  apud  nos  agri  tantum  sunt 
fertiles,  illic  etiam  arenae.  Dij  te  perdant,  cum  malis  tuis  &  5 
arena  sine  calce;  at  ego  Principem  vellem,  CAROLVM, 
CAROLVM;  siccine  abijsti  solus?  cur  non  nos  omnes  tecum? 
cur  non  vt  elephanti  turres,  ita  tu  patriam  tecum  portasti? 
Sic  tune  omnes  strepebant:  huiusmodi  lamentis  &  quirita- 
tionibus  plena  erant  fora,  nundinae,  conciliabula,  angiportus,  10 
Maeandri.  Dicam  vobis,  Academici;  ego  tune  temporis 
liberior  eram,  hue  illuc  pro  libitu  circumcursitans :  inspexi 
facies  hominum  ac  vultus  curiosius  tanquam  emptor;  ita  me 
ametis  omnes,  vt  ego  nihil  vspiam  laetum,  nihil  candidum 
expiscari  possem;  oculi  omnium  deiecti,  humile  os,  collum  15 
pensile,  manus  decussatae,  ipsae  mulieres  inelegantes,  nulla 
pulchritudo  per  vniuersam  Britanniam,  disparuit  forma, 
Albion  nomine  excidit:  ipsum  coelum  nubilum  semper,  & 
poeta  stultus  qui  dixerat, 

Minima  contentos  nocte  Britannos.  *o 

Inde  ego  sic  mecum:  gaudeo  quidem  de  ingenti  amore 
in  Principem,  cui  nulla  dilectio  par  esse  potest;  at  cur  ade6 
dolent?  cur  ringuntur?  num  diffidunt  prudentiae  Regis? 
annon  eius  consilio  res  gesta  est  ?  Scio  Hispanum  versutum, 
callidum,  artis  &  aucupij  apprim£  gnarum:  at  IACOBVS  a  25 
nobis  est:  hie  ego  me  erexi  &  de  dolore  remisi  pluri- 
mum,  de  desiderio  nihil.  Atque  hoc  quidem  statu  res  erant, 
Suauissime  CAROLE,  cum  tu  aberas;  ex  quo  facile  collectu 
erat,  quantum  deperimus  te;  qu&m  stulte  de  te  rixamur:  vt 
aliquando  existimem  id  egisse  prudentissimum  Patrem  30 
tuum,  cum  dimitteret  te  in  Hispaniam,  quod  Romani 
Imperatores  in  bello,  qui  solebant  signa  in  hostes  inijcere,  vt 
milites  acrius  ea  repeterent:  cert£  nos  te  absentem  omnes 
acerrim£  concitatissim^que  desiderauimus. 

Ecquid  videtis  tandem  qu£m  vtile  hoc  iter,  per  quod  35 
optimus  Princeps  non  tantum  exteras  regiones  habuit  per- 

2  longum:  13  emptor,  15  possem,  28  collectu]  collectum 

Willmott 


452  ORATIONES 

spectas,  verum  etiam  suam  ?  Quid  si  hk  lateat  etiam  Tem- 
perantia,  rara  in  Principibus  virtus,  &  cui  cum  sceptro  lites 
saepius  intercedunt?  Quid  enim?ade6n'  nihili  videtur  res, 
Principem  omnibus  delicijs  abundantem,  obseptum  illece- 
5  bris,  voluptatibus  quasi  fascijs  circumdatum,  eriatare  6 
delicijs,  transilire  sepes,  rumpere  fascias  cum  Hercule, 
serpentesque  interficere  voluptatis,  vt  iter  tantum,  tantis 
laboribus,  periculis  obnoxium,  susciperet?  Quam  pudet  me 
delicatorum  Caesarum,  qui  cupiditatibus  immersi,  aut  vno 

10  semper  saginantur  in  loco,  vti  anguillae,  aut  si  mutant 
locum,  gestantur,  tanquam  onera,  circumferuntur  mollissi- 
mis  lecticis,  indicantes,  se  non  amare  patriam  terram,  a  qua 
adeo  remouentur.  Sic  pascunt  se  indies,  ac  si  corpora  sua 
non  abirent  olim  in  elementa,  sed  in  bellaria  aut  tragemata: 

15  cum  tamen  in  resolutione  ilia  vltima,  nulla  sit  distinctio 
populi  aut  principis:  nulla  sunt  sceptra  in  elementis,  nulli 
fasces  aut  secures:  vapores  seruiles  ad  nubes  educti  aeque 
magnum  tonitru  edent  ac  regij.  Quid  ego  vobis  Neronum 
aut  Heliogabalorum  ingluuiem  memorem?  quid  ructus 

20  crapulae  solium  possidentis?  Dies  me  deficeret  (&  quidem 
nox  aptior  esset  tali  historiae)  si  Romanorum  Imperatorum 
incredibilem  luxum  a  Tiberio  Caesare  ad  Constantinum 
magnum  aperirem,  quorum  imperium  gulae  impar  erat,  vt 
interdum  putem,  optime  consuluisse  Deum  orbi  terrarum 

25  lapides  &  metalla  ei  inserendo,  aliter  mundus  iam  diu  fuisset 
deuoratus.  Nota  sunt  rapcx^v^ara  Aegyptiorum,  qui  ante- 
quam  condiebant  corpora  Nobilium,  solebant  ventres  exi- 
mere,  quos  in  area  repositos  abijciebant  in  fluuium,  his 
verbis '.  *£?  Seo-Trora  ^Ai€  Koi  deot  Travrc?,  €t  n  Kara  rov 

30  efjwiVTov  fiiov  -rjjjiapTov,  r)  ^aycui/  ^  rrtcov,  wv  pr)  Befjurov  T}V,   ov  8t* 

t\w.vrov  TJjjLaprovy  aAAa  8ia  ravra.  At  Noster,  spretis  voluptati- 
bus,  illecebris  /xeAmuW  ayxoWt?  abiectis,  iter  aggreditur  & 
labores,  haud  ignarus,  ignem  vitae  augeri  ventilatione, 
desidia  corrumpi,  nemin£mque  esse  sui  negligentiorem, 
35  qu&m  qui  sibi  parcat.  Quin  exuit  personam  Principis, 
deponit  Maiestatem,  virgam  cum  sceptro  commutans,  vt 
quid  priuata  habeat  in  se  vita  commodi  aut  voluptatis,  ex- 
periretur.  Nihil  vtilius  Regi  qu&m  aliquando  non  regnare: 

5  £]  om.  Willmott  8  obnoxium  17  Vapores     educti,  31  noster 


ORATIONES  453 

hoc  enim  fastum  amputat,  affectus  explorat,  adulationem 
ventilat,  &  adulatores,  qui  semper  titillant  aures  Principum, 
"ficTTrcp  rots  Trrepot?  Kvw^tvoi,  TO,  a>Ta.  Elfredus,  nobilissimus 
Saxonum  nostrorum  Princeps,  sub  ementito  habitii  fidicinis 
castra  hostium  ingressus,  ipsumque  Praetorium,  fidibus  5 
canendo,  omnia  Danorum  expiscatus  consilia,  victoriam 
celebrem  consecutus  est.  Notissimus  est  Codri  amor,  cuius 
manifestationem  in  gentem  suam  priuatae  personae  & 
habitui  debuit.  Porro,  est  etiam  interdum  satietas  quaedam 
honoris,  quern  ad  tempus  deponere  famem  excitat:  non  10 
minus  vitae  inaequalitas  delectat,  quam  terrae,  quam  Natura 
montibus  vallibiisque  sublimitate  atque  humilitate  distinxit: 
quin  &  venti  imperant  pelago,  vtlaeuitatemillamaequabilem 
atque  politiem  perturbent.  In  picturis  locus  est  vmbris  & 
recessibus,  etiam  si  quis  Principem  pingat.  Amat  varietatem  15 
Natura  omnis,  flores,  animalia,  turn  maxime  homo,  cui  soli 
ideo  insunt  oculi  variegati,  cum  caetera  animantia  vnicolores 
habeant.  Quamobrem  non  est  mirandum,  si  Reges  ipsi 
quandoque  suauitates  suas  populari  aceto  condiant 

Accepistis,  Viri  attentissimi,  causas  itineris  huius,  quan-  20 
turn  quidem  ego  homuncio  ac  nanus  coniectando  assequor. 
Quare  nunc  vobis  ex  pede  Herculem,  ex  itinere  Principem 
metiri  licet,  quod  sane  adeo  nobile  fuit  &  honorificum,  vt 
nihil  habeat  Inuidia  ipsa,  quod  contra  hiscat  aut  mussitet. 
Adest  tamen  anus  ilia  querula,  &  ^tAt/^A^/xcov,  quam  audire  25 
videor  dicentem,  Pulchrum  quidem  iter  &  Amante  dignum; 
siccine   pessima?  at  fuerit;  si  amor  virginis  e6  pertraxit 
Principem,  quo  tandem  ducet  amor  Patriae  ?  eadem  acies  & 
stipulam  secat  &  lignum:  idem  feruor  qui  impar  sub  amoris 
signo  meritus  est,  ad  vera  castra  traductus,  hostem  inter-  30 
ficiet:   idem   impetus,  qui  peragrauit  Hispaniam,  si  opus 
sit,  superabit;  praesertim  cum  amico  fidere  periculosius  sit, 
qu£m  hostem  superare.  Protagoras  cum  eleganter  admodum 
caudices  ligni  fasciculo  vinxisset,  cum  grandi  atque  impedito 
onere  facillime  incedens,  occurrit  ei  Democritus,  &  ingenium  35 
admirans,  domum  secum  duxit,   &  erudiuit  artibus;  qui 
inde  e  baiulo  euasit  Philosophus,  eodem  ingenio  vsus  in 
lignis  &  literis:  quis  scit  an  &  amoris  onus  scit£  vinctum 

2  Principum,  3  Elfredus  8  suam,  34  fafciculo 


454  ORATIONES 

ligatumque,  &  per  tot  milliaria  facil£  transmissum,  mentem 
maiorum  capacem  indicet?  Florent  apud  nos  artes  omnes, 
inter  quas  &  Mathematicae,  quae  licet  versentur  in  figuris 
describendis,  quibus  nihil  imperito  vanius  inutiliusue  videa- 
5  tur,  vbi  tamen  ad  vsum  tralatae  fuerint,  machinas  conficiunt 
ad  defensionem  Reipublicae  mirabiles:  sic  idem  animus,  qui 
nuper  versatus  est  in  forma  &  figuris  vultus,  vbi  res  postulat, 
regnum  tuebitur:  im6  in  vniuersum,  si  quis  de  Principe 
aliquo,  quis  sit  futurus  aut  qualis,  rect£  diuinaret,  non 

10  respiciat  materiam  actionum,   sed  quo  spiritu,   qua  arte, 

quanto  impetu  atque  vigore  res  aggrediatur:  quemadmodum 

in   Cometae   praesagio,   non   respicitur,   quae  materia  sit, 

coelestis  an  sublunaris,  sed  quae  signa,  quo  motu  transeat. 

Veriim  mittamus  inuidos  &  inuidiam,  quae  semper  se 

15  deuorat  primum,  vti  vermis  nucleum,  e  quo  nascitur;  non 
est  tanti  respondere  latratibus  maleuolorum;  lic£t  celebres 
sint  canes  Britannici,  &  plus  iusto  celebres,  cum  leunculum 
&  dominum  suum  contra  naturam  adoriantur:  in  Geoponicis 
dicitur,  KdroTrrpov  €av  cVtSet^y  TO)  cm/cei/xeW)  ve^ei,  TrapeXev- 

20  crerat  77  ^aAa^a:  quant6  citius  fugient  calumniae,  si  speculum 
Inuidiae  ostendas,  quo  deformitatem  suam  intueatur!  NDS 
vero,  flores  Parnassi,  gaudia  praestolantur,  quae  iamdudum 
annuunt  mihi  vt  perorem.  Hilaris  haec  sumenda  est  dies. 
Quare  prodite,  tenebriones  literarij,  e  gurgustijs  vestris,  vbi 

25  trecenta  foliorum  iugera  vno  die  sedentes  percurritis;  prodite 
omnes.  Quid  noui?  Quid  noui,  stupide?  Redijt  Princeps, 
CAROLVS  redijt,  honore  grauidus,  grauidus  scientia,  cruribus 
thymo  plenis:  vt  enim  vapor,  qui  furtim  ascendit  ad  nubes, 
vbi  iam  ingrauescit  humore,  relabitur  in  terram,  qua  ortus 

30  est,  eique  cum  foecundte  remuneratur:  sic  &  Noster  qui 
clanculum  exijt,  vsque  ad  Pyrenaeas  nubes  conscendens, 
reuersus  per  mare,  gloria,  prudentia  auctior,  ditat  patriam, 
sudmque  absentiam  cum  foenore  compensat.  Quamobrem 
abijcite  quisque  libros,  non  est  locus  grauitati,  neque  apud 

35vos:   tripudiet  Alma  Mater  licet  aetate  prouectior,  etiam 
anus  subsultans  multum  excitet  pulueris:  Arionem  Delphino 
reuectum  excepere  arbores  tripudiantes,  &  Vos  statis? 
Tantiim  precemur  Deum  immortalem,  vt  Princeps  opti- 

24  prodite      literarij  25  iugera,  26  noui  stupide? 


ORATIONES  455 

mus  nulla  secunda  itinera  meditetur;  posthac  contineat  se 
patria,  cuius  arctis  amplexibus  nunquam  se  expediet. 
Gulielmus  Victor  descensurus  primum  £  nauibus  in  terram 
hanc,  incidit  in  coenum,  quod  innuebat  eum  hie  mansurum : 
vtinam  &  nunc  sit  tanta  patriae  tenacitas,  vt  nunquam  5 
Princeps  se  extricet :  satis  virtuti  datum  est,  satis  Reipublicae. 
Quod  si  necesse  sit  iterum  exire  patria,  qui  nunc  inuenit 
viam,  proximo  itinere  faciat.  Apollo  olim  depositis  radijs 
Daphnen  deperijt,  at  ilia  mutata  est  in  arborem  triumphan- 
tium  propriam :  Noster  etiam  Princeps  habuit  Daphnen  suam,  10 
cuius  amor  deinceps  in  triumphos  &  laurus  mutabitur. 

Nos  vero,  Auditores,  diu  iam  peregrinati  cum  Principe, 
commod^  peruenimus  ad  laurum  hanc,  vbi  sub  vmbra  eius 
paulisper  requiescamus :  praesertim  donee  transeat  nubes 
ilia,  quae  vicinos  adeo  infestat:  hie  enim  securi  sumus  a  15 
pluuia,  imo  &  fulmine:  Obsecremus  eum  tantum  vt  permittat 
nostram  hanc 

Inter  victrices  hederam  sibi  serpere  Lauros. 

DIXI. 

8  radijs,  12  vero 


E 


EPISTOLAE 

i.  Ad  Buckingh.  C. 

Gratulatlo  de  Marchionatu 
A.D.  1619  [Jan.  1617/18] 

Illustrissime  Domine. 

CQVID  inter  tot  gloriae  titulos  caput  vndique  muni- 

entes  meministi  Magistrum  Te  esse  Artium?  an  inter 

lauros  principis  hederae  nostrae  ambitiosae  locus  est?  hunc 
5  quidem  gradum  pignus  habes  amoris  nostri,  haec  est  ansa 
qua  prehendimus  Te,  et  tanquam  Aquilam  inter  nouas 
honorum  nubes  e  conspectu  nostro  fugientem  reuocamus. 
Tu  vicissim  abunde  compensas  nos,  gratissimoque  Almam 
Matrem  prosequeris  animo:  proin  vt  Fluuij  quas  aquas  £ 

10  Fonte  accipiunt  non  retinent  ipsi,  sed  in  mare  dimittunt; 
sic  Tu  etiam  dignitates  ab  optimo  Rege  desumptas  in 
vniuersam  Rempublicam  diffundis:  per  Te  illucet  nobis 
lacobus  noster.  Tu  aperis  ilium  populo,  &  cum  ipse  sis  in 
summit  arbore  altera  manu  prehendis  Regem,  alteram  nobis 

15  ad  radices  haerentibus  porrigis.  Quare,  mcritissime  Marchio, 
Tuam  gloriam  censemus  nostram,  et  in  honoribus  Tuis 
nostro  bono  gratulamur;  quanquam  quem  alium  fructum 
potuimus  expectare  ab  Eo,  in  quem  fauor  Regius,  nostra 
vota,  virtutes  tantae  confluxerunt?  inter  quae  etiam  certamen 

20  oritur  et  pia  contentio,  vtrum  gratia  Principis  virtutes  tuas, 
aut  nostra  vota  gratiam  Principis,  aut  Tuae  virtutes  et  vota 
nostra  et  Principis  gratiam  superarent.  Nimirum  vt  lineae, 
quamuis  diuersa  via,  omnes  tamen  ad  centrum  properant; 
sic  disparatae  foelicitates  hinc  &  populo,  illinc  £  Principe, 

25  in  Te  conueniunt,  et  confabulantur.    Quare  quomodo  alij 

I-XVI  from  The  Orator's  Book,  vol.  II,  a  manuscript  collection  in  the  Registry 
of  the  University  of  Cambridge.  T.  Zouch  printed  III  and  VIII  in  his  edition  of 
Walton's  Lives  (1796).  All  were  printed  by  Pickering  (1836),  Willmott  (1854), 
and  Grosart  (1874). 

I.  Title :  for  date  see  note  3  magistrum  10  dimittunt:  15 

Quare  17  gratulamur.  19  confluxerunt.  21  virtutes,  22 

nostra,  nimirum  vt  lineae  23-4  properant.  Sic 


E 


EPISTOLAE  457 

molem  hanc  laetitiae  suae  exprimant,  ipsi  viderint:  nos  cert£ 
precamur,  vt  neque  virtutibus  tuis  desint  honores  neque 
vtrisque  vita,  vsquedum,  postquam  omnes  honorum  gradus 
hie  percurreris,  aeternum  illud  praemium  consequare,  cui 
neque  addi  quicquam  potest,  neque  detrahi.  5 


ii.  Ad  R.  Naunton 

Gratiae  de  Fluuio  et  de  tegendis  Tectls  stramineis 
[June,  1619] 

Vir  Honoratissime. 

XI  MI  A  tua  in  nos  merita  frequentiorem  calamum 
postulant,  si  tantum  Honori  Tuo  superesset  otij  ad 
legendum,  quantum  a  nobis  ad  scribendum,  cum  humanita- 
tisTuae,  turn  gratitudinisnostrae  ratio  postulat.  Sedveremur,  10 
ne  literae  nostrae  animoTuo  tot  negotijs  meritissime  distincto, 
tempore  non  suo  obrepant:  tibique  non  tarn  auide  veterum 
beneficiorum  memoriam  recolenti,  quam  cogitanti  noua, 
improbe  molestiam  creent.  Quare  coniunximus  nunc  officia 
nostra,  tuosque  fauores  temporibus  et  diligentia  diuisos  in  15 
gratijs  nostris  copulauimus.  Nam  vtramque  illam  curam 
insignem,  tarn  de  conseruando  Fluuio  nostro,  quam  de 
muniendis  contra  grassantes  flammas  aedificijs  Honori  Tuo 
acceptam  ferimus:  plurimumque  suspicimus  cumulum 
amoris  Tui,  qui  vtrumque  curasti,  vt  neque  sitirent  Musae,  20 
neque  flagrarent.  Quod  si  tarn  integrum  tibi  esset  grati- 
ficari  nobis  in  terra  &  acre,  quam  in  aqua  &  igne  fecisti,  non 
dubitamus  quin  benignitas  tua  omnia  elementa  percurreret. 
Tu  vero  macte  honoribus,  gloria,  id  enim  nostra  interest, 
vt  hoc  precemur,  aut  enim  miser£  fallimur,  aut  tantum  de  25 
nullo  vnquam  Filio  Alma  Mater,  quantum  de  Te  sibi 
polliceatur, 

II.  13  noua  16  nam  19  ferimus.  21  quod  26  mater, 


458  EPISTOLAE 

in.  Ad  lacobum  Regem 

Gratiae  de  Scriptis  suis  Academiae  donatis 
1 8  Maij,  1620 

Serenissime  Domine  noster,  lacobe  Inuictissime. 
kCQVID   inter   tantas   mundi    trepidationes    nobis    & 


E' 


Musis  vacas?  O  prudentiam  incomparabilem,  quae 
eodem  vultu  et  moderatur  mundum  et  nos  respicit.  Cir- 
5  cumspice,  si  placet,  Terrarum  Reges,  mutus  est  mundus 
vniuersus,  vestra  solum  dextra  (quamuls  &  scriptione  terrestri- 
biisque  istis  sublimitate  solij  asserta)  vita  et  actione  orbem 
vegetat  Angus tior  erat  Scotia,  quam  vt  pennas  nido  plene 
explicare  posses:  quid  Tu  inde?  Britanhicas  insulas  omnes 

10  occupasti.  Hoc  etiam  imperium  tenuius  est  quim  pro 
amplitudine  virtutum  vestrarum:  nunc  itaque  Liber  hie 
vester  diktat  pomoeria,  summouet  Oceanum  ambientem, 
ade6  vt  qui  non  subijciuntur  ditioni,  eruditioni  vestrae 
obtemperent:  per  hunc  imperas  orbi  vniuerso,  victoriaeque 

15  gloriam  absque  crudelitate  effusi  sanguinis  delibas.  Haec 
vestra  spolia  act6sque  ex  orbe  triumphos  communicas  cum 
Almi  Matre,  vtrumque  splendorem  cum  beneficio  nostro 
coniungis.  Sane,  gestabaris  antea  in  cordibus  nostris;  sed 
Tu  vis  etiam  manibus  teri,  semotaque  Maiestate,  charta 

20  conspiciendum  Te  praebes,  qu6  familiarius  inter  nos 
verseris.  O,  mirificam  Clementiam!  Aedifidiruntolim  nobis 
Serenissimi  Reges  Collegia,  edque  fundarunt  amplissimis 
praedijs,  immunitatibus:  etiam  libros  dederunt,  sed  non 
suos:  aut  si  suos,  quia  dederunt,  non  £  se  composites, 

25  scriptos,  edit6sque:  quum  tamen  Tu  inuaseris  eorum 
gloriam  conseruando  nobis  quae  illi  dederunt,  etiam  augen- 
do;  interim  vestra  hac  scribendi  laude  intacta  manente  atque 
illibata.  Cuius  fauoris  magnitudo  ita  inuoluit  nos,  vt  etiam 
rependendi  vias  omnes  praecludat.  Quae  enim  alia  spes 

30  reliqua  erat,  quim  vt  pro  infinitis  vestris  in  nos  beneficijs 
Maiestatem  vestram  aeternitati  in  scriptis  nostris  certissimfc 

III.  Title :  Ad  lacobum  Regem  not  in  MS.  10  hoc  17  vtrumque] 

vestrumque  Coif  (See p.  603)  1 8  sane,  21  Clementiam? 

23  immunitatibus  (no  stop  decipherable  at  the  edge  of  the  MS.) 


EPISTOLAE  459 

traderemus?  Nunc  verb  Ipse  scribendo  irrupisti  in  com- 
pensationes  nostras,  et  abstulisti:  adeon'  es  praedo  omnis 
gloriae,  vt  ne  gratitudinis  laudem  nobis  reliqueris?  Quid 
agimus?  hoc  saltern  solutio  est;  Nos  nunc  conspersi  atra- 
mento  regio,  nihil  non  sublime  et  excelsum  cogitabimus,  5 
perrumpemus  controuersias  omnes,  superabimus  quos- 
cunque.  lam  dari  nobis  vellemus  lesuitam  aliquem,  vt  ex 
affrictu  Libri  vestri  hominem  illico  contundamus.  Quare 
amplectimur,  fouemus,  exosculamur,  hunc  foetum  vestrum, 
hunc  alterum  Carolum,  hunc  fasciculum  Prudentiae,  posi-  10 
turn  extra  mortalitatis  aleam,  et  quo  magis  Tuum  agnoscas, 
in  ipso  partu,  Librorum  regem  creatum.  Diruuntur  aedi- 
ficia,  corrumpuntur  statuae,  haec  imago  atque  character, 
tempore  melior,  iniurias  seculi  scriptaque  hac  iliac  pereuntia 
securius  praeterit.  Si  enim  in  regno  vestro  Hibernico  15 
lignum  nascitur  permanens,  contra  omnia  venena  validum: 
quanto  magis  virtutes  istae  in  Dominum  agri  transferendae 
sunt,  vt  sic  scripta  vestra  omni  dente,  turn  edacis  temporis, 
turn  venenatorum  haereticorum,  insita  vi  sua  liberentur. 
Quod  superest,  precamur  S.S.  Trinitatem,  vt  vestrae  coronae  20 
ciuili  &  literariae  tertiam  Coelestem  ser6  adiungat. 

Humillimi  serui  subditique  vestri 

Procancellarius 
Reliquiisque  Senatus 

Cantabrigiensis.  *5 

Datae  freq:  Senatu 
xiii°  Cal.  Jun.  A.D. 
CIO.  10.  CXX. 

Peregrinis  Academiam  nostram  inuisentibus 
Quid  Vaticanam  Bodleiiimque  obijcis,  Hospes?  3° 

Vnicus  est  nobis  Bibliotheca  Liber. 

10  Carol um  14  seculi,  15  securids]  securus  P/V£m"«g,  Grosart  21 

literariae,  22  serui,  30  Vaticanam,        Bodleiumque]  Bodleian- 

amque  Walton's  Lives  (1670)  ami  Duport's  Musae  Subsecivae  (1676)   See   note 
31  Vnicus,     Bibliotheca, 


460  EPISTOLAE 

iv.  Ad  lacobum  Regem 

Gratiae  de  Fluuio  contra  Redemptores 
14  Jun.,  1620 

Serenissime  Domine  noster,  lacobe  Potentissime. 

INFINITA  vestra  in  nos  Benefkia  non  solum  verba  omnia, 
sed  etiam  cogitationes  nostras  exhauriunt.  Quis  enim 
impetus  animi  celeritatem  tantae  munificentiae  assequi 
5potest?  quippe  qui  vniuersum  tern  pus  nostrum  (forsitan 
quo  alacrius  illud  impenderemus  Doctrinae)  beneficijs  etiarn 
obligasti.  Nuper  enim  dedisti  nobis  Librum,  plenissimum 
Musarum,  quae  cum  olim  gauderent  Fluuijs,  nunc  etiam 
aquas,  in  quibus  habitant,  impertis!  "Quanta  rotunditas 

10  Clementiae  vestrae,  quae  ab  omni  parte  nobis  succurrit! 
Quod  si  Artaxerxes  olim  paululum  aquae  a  Sinaeta,  sub- 
iecto  suo,  laetissime  sumeret,  quanto  magis  par  est,  nos 
humillimos  subiectos,  integro  Fluuio  a  Rege  nostro 
donatos,  triumphare?  Tantum  Maiestatem  vestram  sub- 

15  iectissime  oramus,  vt  si  officia  nostra  minus  respondeant 
magnitudini  beneficiorum,  imbecillitati  id  nostrae,  quae 
fastigium  regiarum  notionum  aequare  nunquam  potest,  non 
voluntati  tribuendum  existimes. 

v.  Ad  F.  Bacon,  Cane  el L 

Gratiae  de  Fluuio 
[14  Jun.,  1620] 

Illustrissime  Domine. 

ICCAM  animam  sapientissimam  esse  dixit  obscurus  ille 
philosophus;  sane  exorti  sunt  nuperi  quidam  homines, 
qui  libenter  sapientiores  nos  redderent:  sed  si  ablatus  fuisset 
Fluuius  noster,   per  quern  vicini  agri   opulentia  fruimur, 
veremur  ne  non  tarn  sapientes  nos,  qu^m  obscuros  philo- 

IV.  Title:   Ad   lacobum    Regem   not  in   MS.  9  impertis?  10  suc- 
currit ?             ii  Sinaetd]  Linaeta  Pickering  Willmott            1 2  suo 

V.  Title.   Date  not  in  MS.  but  inferred  from  the  preceding  letter. 


S 


EPISTOLAE  461 

sophos  reddidissent.  Quis  enim  tune  inuiseret  Almam 
Matrem  destitutam  omni  commeatu  ?  opportune  his  tenebris 
Fauor  Tuus  occurrit,  illustrans  nos  omnes,  lumenque  accen- 
dens  de  suo  lumine, 

Vt  nihilo-minus  Tibi  luceat,  cum  nobis  accenderit.          5 
Neque  enim  passus  es  ilium  Fluuium,  qui  tantae  poeticae, 
tantae   eruditionis   nobis   conscius   est,    palustri   opere    & 
vliginoso  intercipi:  cum  non  est  tanti  totus  ille  maritimus 
tractus  (Oceani  praeda  et  deliciae)  vt  irrigui  Musarum  horti, 
floribus  suis  sternentes  Rempublicam,  prae  ariditate  flacces-  10 
cerent.    Sed  siccitas  anni  huius  derisit  incoeptum  et  plus 
effecit  quam  mille  Redemptores  exequi  possent.  Quanquam 
non  mirari  non  possumus,  vnde  fit  vt  nullus  fere  elabatur  dies, 
qui  non  hostes  aliquos  nobis  aperiat:  quidam  stomachantur 
praedia,  alij  immunitates  carpunt,  nonnulli  Fluuium  inui-  15 
dent,  multi  Academias  integras  subuersas  volunt,   neque 
illi    e    faece    vulgi    tantum    qui    eruditionem    simplicitati 
Christianae     putant    aduersam,     sed     homines    nobilioris 
ignorantiac,   qui  literas  imminuere  spiritus,  generososque 
animos   frangere   et  retundere    clamitant.     Tu   ver6,    Pa- 20 
trone  noster,  qui  elegantias  doctrinae  nitoremque  spirans 
purpuram  et  eruditionem  miscuisti;  dilue,  fuga  hos  omnes, 
praesertim  sericatam  hanc  stultitiam  contere,  Academia^que 
iura,   dignitatem,   Fluuium   placidissimo  fauorum   tuorum 
afflatu  nobis  tuere.   Quod  quidem  non  minus  expectamus  a  25 
Te,  quern  singularis  doctrina  exemit  a  populo,   &  quasi 
mixtam  personam  reddidit  quam  si  Episcopi  more  pristino 
Cancellis  praeficerentur. 

vi.  Ad  R.  Naunton,  Secret. 

Gratiae  de  Fluuio 
Vir  Honoratissime. 

OVANTA  hilaritate  aspicit  Alma  Mater  filios  suos  iam  30 
emancipates,  conseruantes  sibi  Illos  Fontes,  £  quibus 
ipsi  olim  hauserunt?    Quis  enim  sicca  vbera  et  mammas 

4  lumine.          6  es,  16  Multi  18  nobiliores  written  first,  then  corrected 

to  nobilioris :  all  modem  editions  read  nobiliores        20  ver6         VI.  30  Hilaritate 


462  EPISTOLAE 

arentes  tarn  nobilis  parentis  aequo  animo  ferre  posset  ?  neque 
san£  dubitamus  vlli,  si  prae  defectu  aquae,  commeatusque 
inopia,  desererentur  collegia,  pulcherrima^que  Musarum 
domus  tanquam  viduae  effoetae,  aut  ligna  exucca  &  marcida, 

5  alumnis  suis  orbarentur,  quin  communes  Reipublicae  la- 
chrymae  alterum  nobis  Fluuium  effunderent.  Quare  pluri- 
mum  debemus  constantiae  fauoris  tui,  qui  restinxisti  sitim 
exarescentium  Musarum,  et  Xerxes  istos,  alter6sque  maris 
quasi  Flagellatores  expugnatos  fus6sque  nobis  dedisti.  Quid 

10  enim  inuident  aquas,  quas  non  nobis  habemus  sed  irrigati 
ipsi  vniuersum  regnum  aspergimus?  Sed  aliorum  iniuriae 
tuarum  virtutum  pabula  sunt,  qui  lemas  istas  et  festucas, 
Reipublicae  oculo  haerentes,  tarn  diligenter  amoues;  certe 
ade6  festinasti  ad  gratitudines  tuas  cum  emolumento  nostro 

15  coniunctas,  vt  iam  compensemur  abund£,  neque  ampliiis 
quaerendum  sit  Tibi,  Almae  Nutrici  quid  reponas. 


S 


vn.  Ad  FuL  Grevil 

Gratiae  de  Fluuio 

Vir  Honoratissime. 

CITE  et  apposite  fecisti  Fluuium  nostrum  conseruans 
alteroeloquentiae  Fluuio,  paludumque  istos  sicca tores  (so- 
lemofficiosuopriuantes)viverborumTuorumobruens.  Neque 
san£  quispiam  incedit  Te  instructior  ad  omnem  causam, 
parati6rue  siue  &  doctrina,  siue  ab  vsu;  vtrinque  mirus  es  et 
exercitatissimus.  Quare  nos  tertium  praedictis  adiungimus 
Gratiarum  Fluuium,  de  humanitate  tua  singulari,  studi6que 

15  in  nos  iam  olim  perspectissimo,  quippe  qui  eximie  semper 
fouisti  literatos,  e6sque  cum  tineis  et  blattis  rixantes,  exuens 
puluere,  in  theatrum  et  lucem  produxisti.  Tantum  rogamus, 
vt  pergas,  &  inter  nouos  honorum  cumulos,  quod  expecta- 
mus  indies  futurum,  Almae  Matris  amorem  tecum  simul 

jo  euehas.  Interim,  si  qui  alij  exurgant  promissores  magnifici 
et  hiantes,  qui,  sub  specie  public!  commodi,  Academiae 

VI.  i  parentis,  5-6  Lachrymae          8  exarscentium          ir  aspergimus. 
13  haerentes 

VII.  19  siccatores,  iz  vsu,  23  quare  29  matris  31  qui 


EPISTOLAE  463 

incommodum  videntur  allaturi;  os  importunorum  hominum 
Authoritate  tua  plurima  &  Eloquentia  non  minori  nobis 
obstrue. 

viii.  Ad  F.  Bacon,  CancelL 

Gratiae  de  Instaurationis  Libro  Academlae  donato 
4°  Nov.  1620 

Illustrissime  Domine. 

PROLEM  Tuam  suauissimam,  nuper  in  lucem  publicam,  5 
nostramque  praesertim,  editam,  non   gremio  solum 
(quod  innuis)  sed  et  ambabus  vlnis  osculisque  ei  aetati 
debitis  excipientes,  protinus  tanquam  Nobilem  Filium  (more 
nostro)  Magistrum  Artium  renunciauimus.    Optime  enim 
hoc  conuenit  Partui  tuo,  qui  nouas  scientiarum  regiones  10 
terrdsque  veteribus  incognitas  primus  demonstrat:  ex  quo 
illustrius  assecutus  es  nomen,  quam  Repertores  Noui  Orbis 
compararunt.     Illi    terram    inuenerunt,   crassissimum   ele- 
mentum,    Tu   subtilitates   Artium   infinitas.     Illi    barbara 
omnia,  Tu  non  nisi  cultissima,  elegantidsque  ipsas  exhibes.  15 
Illi  magnetica  acu  freti  sunt.    Tu  penetrantiori  intellectus 
acumine;   cuius  nisi  incredibilis  fuisset  vis,   nunquam  in 
tantis  negotijs,  quibus  meritissim£  districtus  es,  ea,  quae 
fugerunt  tot  philosophos  vmbra  et  otio  diffluentes,  eruisses. 
Quare  multiplex  est  laetitia  nostra:  prim6  gratulamur  optimo  *o 
Regi  nostro,  qui  prospicit,  vt  cum  ipse  eruditionis  Princeps 
sit,  illi  etiam  honores  qui  finitimi  sunt,  et  quasi  accolae 
Maiestatis,  literaturae  suae  et  vicinitati  respondeant:  dein 
Hon.  Tuo  gratulamur,  qui  filio  auctus  es  tali  ingenio  praedito : 
turn  Academiae  nostrae,  quae  per  Tuum  Partum,  ex  Matre  25 
nunc  Auia  facta  est:  denique  huic  aetati  quae  talem  virum 
protulit,  cum  quinque  millibus  annorum  depalmacertantem. 
Id  vnum  dolemus,  Bibliothecam  nostram  rudiorem  esse 
impexior^mque,  qu&m  vt  tantum  Hospitem  excipiat:  vt- 
cumque,  cum  olim  ab  *Archiepiscopo  Eboracensi  Summo  30 
Angliae  Cancellario  extructa  fuerit,  illam  nunc  denu6  ex 

*  Rotheram  (marginal  note  in  MS.) 

VIII.  9  artium  12  noui  13-14  elementum.  18  ca          22  sit  j 

23  suae,  31  fuerit: 


P 


464  EPISTOLAE 

aedibus  Eboracensibus  ab  altero  Cancellario  INSTAVRARI, 
inter  Arcana  Prouidentiae  plane  reponimus.  Faxit  Deus  vt 
quos  profectus  feceris  in  Sphaera  Naturae,  facias  etiam  in 
Gratiae:  vtque  mature  absoluas  quae  complexus  es  animo, 
5  ad  eius  gloriam,  Reipublicae  emolumentum,  aeternitatem 
nominis  Tui  subsidiiimque 

Magnificentiae  Tuae  deuotissimorum 

Procancellarij 

Reliq. 

ix.   Ad  Mounteg.,  Thesaurar. 

Gratulatio 
1 8  Dec.  1620 

Illustrissime  Domine. 

ENDVLAM  hanc  dignitatem  diu  expectantem  magnas 
aliquas  virtutes  tandem  mentis  tuis  votisque  nostris 
conspirantibus  obtinuisti.  Quis  enim  rectius  Thesauris 
Regijs  praefici  possit  quam  qui,  lustitiam  priiis  tanto  cum 

15  honore  atque  acclamationeadministrans,  distribuendimodum 
omnem  rationemque  callet?  Et  licet,  quo  proprior  sis  Regi, 
eo  videaris  nobis  remotior,  confidimus  tamen  vt  arbores, 
quanto  altius  crescunt,  tanto  etiam  altius  agunt  radices:  sic 
merita  tua  ita  ascensura,  vt  eorum  vis  et  virtus  ad  nos 

20  descendat.  Quare  summe  gratulamur  tibi  de  nouo  hoc 
cumulo  honorum,  qui  tamen  votis  nostris  nondum  respon- 
dent. Ea  est  enim  pertinacia  desideriorum  nostrorum,  atque 
immortalitas,  vt  semper  post  nouas  dignitates,  alias  tibi 
quaerant  et  moliantur.  Nimirum  id  assecuta  sunt  merita  Tua 

25  maxima,  vt  Almam  Matrem  spe  noua  grauidam  semper 
atque  praegnantem  effecerint.  Tantum  quocunque,  Domine, 
ascendas,  sume  tecum  amorem  ilium  quo  soles  beare 

Amplitudini  tuae  deuotissimos 

Procancellarium 
30  Rel. 

9  For  unabbreviated  form  see  end  of  III. 

IX.   12  tuis,  14  qui  17  arbores  21  honorum  24  nimirum 

25  grauidam,  26  praegnante  MS.  (misread  praegnante  in  modern  editions) 


EPISTOLAE  465 

x.  Ad R.  Naunt.  Bur  gen.  Elect. 

13  Jan.  1620  [i.e.  1620/1] 

Honoratissime  Domine. 

TAM  eximie  de  nobis  meritus  es,  vt  res  nostras  omnes 
cum  Honore  Tuo  coniunctas  esse  velimus.  Quare 
frequentissimo  Senatu,  plenissimis  suffrages  elegimus  Te 
tribunum  Parlamentarium,  nos  nostraque  omnia  priuilegia,  5 
fundos,  aedificia,  vniuersam  Musarum  supellectilem,  etiam 
Fluuium  non  minus  de  praeterito  gratum,  qu£m  de  future 
supplicem,  integerrimae  tuae  fidei  commendantes.  Magna 
est  haec,  neque  quotidianae  virtutis  prouincia  gerere  per- 
sonam  Academiae,  omniumque  Artium  molem  et  pondus  10 
sustinere,  sed  perspectissimus  tuus  in  nos  amor,  praestan- 
tissima^que  animi  dotes  effecerunt,  vt  Alma  Mater  libentis- 
sim£  caput  reclinet  in  tuo  sinu,  oculiisque  Reipub:  postquam 
circumspiciens  reperisset  Te,  quasi  in  tuis  palpebris  ac- 
quiescat.  Quare  nos  omnes  ad  prudentiae  eloquentia^que  15 
tuae  praesidium  festinantes  excipe:  Antiquitas  praeripuit 
Tibi  gloriam  extruendae  Academiae,  reliquit  conseruandae. 
Deus  faueat  Tibi  &  concedat  vt  terrestres  tui  honores  cum 
coelestibus  certentj  et  superentur. 

XL  Ad  T.  Coventry,  Attorn.  Cognitorem 

Gratulatio 
29  Jan.  1620  [i.e.  1620/1] 

Clarissime  Vir.  20 

PERMITTE  vt  nos  etiam  in  praedam  partemque  tecum 
veniamus :  neque  enim  sic  effugies  cum  honoribus,  quin 
laetitia  nostra  te  assequatur,  Certe  non  diu  est  ex  quo  gratulati 
sumus  tibi :  eccum  nunc  altera  occasio,  ade&  festinat  virtus 
tua:  quod  si  tertia  detur  et  quarta,  paratos  nos  habebis  25 
ad  gratulationem,  vt  sic  vni  opera  vtriusque  Reipublicae 

X.  5.  After  tribunum  the  word  Burgensem  was  written  in  the  MS.,  and  then 
cros5cd  through  15  prudentiae,  XI.  23   assecjuetur. 

W7.I5  H  h 


466  EPISTOLAE 

calculum  et  ciuilis  et  literariae  adipiscaris.  Tu  verb  prompti- 
tudinem  amoris  nostri,  non  passim  expositam,  boni  consulas, 
curdsque  vt  tuus  in  nos  amor,  antehac  satis  perspectus,  nunc 
cum  honore  geminetur.  Qu6d  si  forense  quippiam  nos 
5  spectans,  dum  incumbis  muneri,  occurrat,  nos  chartis  et 
aeternitate  occupatos,  temporary's  hfsce  negotiolis  libera. 
Haud  frustra  impendes  operam  nobis  omnia  fauorum  tuorum 
momenta  apic£sque  perpensuris  et  compensaturis. 

xii.  Ad  Heath,  Sollicitorem  Procuratorem 

Gratulatio 
29  Jan.  1620  [i.e.  1620/1] 

Vir  Dignissime. 

10  OIC  i  Natura  comparatum  est,  Ign;s  et  Virtus  semper 
1^3  ascendunt,  vtriusque  enim  splendor  et  claritas  humilia 
loca  deprecantur.  Quare  optime  fecit  Rex  Serenissimus, 
qui  virtutes  tuas  magnis  negotijs  pares  prouexit,  noluitque 
vt  minori  sphaera  quam  pro  latitudine  meritorum  tuorum 

15  circumscribereris.  Nos  vero  de  hoc  tuo  progressu  non  minus 
Reipublicae  gratulamur  qu£m  tibi,  rogamiisque  vt  quando 
beneficia  tua  peruagantur  Angliam,  nos  etiam  inuisant:  ita 
excipiemus  ilia,  vt  benignius  hospitium,  et  erga  te  propensius, 
haud  vsquam  forsitan  reperias. 

xin.  Ad  Archiep.  Cantuar. 

De  Bibliopolis  Lond. 
29  Jan.  1620  [i.e.  1620/1] 

20          Sanctissime  Pater. 

CVM  caeterae  ecclesiae  tarn  perspicaci  diligentia  incubes, 
concede  vt  nos  etiam  benignitate  alarum  tuarum  et 
virtute  fruamur.  Praesertim  hoc  tempore,  in  quo  paucorum 

XL  2  expositam  3  amor  5  muneri 

XII.  Title:  the  marks  of  abbreviation  Sollicitorfi  Procurator^  in  the  MS.  haw 
been  overlooked  by  modern  editors  13  ct  wrongly  inserted  after  negotijs  in 
modern  edition* 


EPISTOLAE  467 

auaritia  liberalibus  artibus  dominatura  est,  nisi  humanitas 
tua*,  superior!  aestate  sponte  suauit^rque  patefacta,  nunc 
etiam  laborantibus  Musis  succurrat.  Ferunt  enim  Londi- 
nenses  Bibliopolas  suum  potius  emolumentum  qu&m  publi- 
cum  spectantes  (quae  res  et  naturae  legibus  et  hominum  5 
summe  contraria  est)  monopoly's  quibusdam  inhiare,  ex  quo 
timemus  Librorum  precia  auctum  iri,  et  priuilegia  nostra 
imminutum.  Nos  igitur  hoc  metu  affecti,  vti  sanguis  solet 
in  re  dubia  ad  cor  festinare,  ita  ad  Te  confugimus  primariam 
partem  ecclesiastici  corporis,  orantes  vt  quicquid  consilij  10 
auaritia  ceperit  aduersus  aut  immunitates  nostras  aut 
commune  literarum  et  literatorum  commodum,  id  omne 
dexterrima  tua  in  obeundis  rebus  prudentia  dissipetur. 
Deus  Opti:  Max:  tua  beneficia,  quae  nos  soluendo  non 
sumus,  in  suas  tabulas  accepti  transferat  15 

xiv.  Ad  Fr.  Bacon,  Cancel/. 

DC  Bibliop.  Lond. 
29  Jan.  1620  [i.e.  1620/1] 

Illustrissime  Domine. 

V  quidem  semper  Patronus  noster  es,  etiam  tacentibus 
nobis,  quanto  magis  cum  rogamus,  idque  pro  Libris, 
de  quibus  nusquam  rectius  quam  apud  Te  agitur.  Accepimus 
enim  Londinenses  Libraries  omnia  transmarina  scripta  ad  20 
monopolium  reuocare  moliri,  neque  ratione  habita  Chartae 
nostrae  a  Serenissimo  Principe  Henrico  8°  indultae,  neque 
Studiosorum  Sacculi,  qui  etiam  nunc  maeret  et  ingemiscit 
Ecquid  permittis,  Domine  ?  Curasti  tu  quidem  Instauratione 
tua,  quo  minus  exteris  Libris  indigeremus,  sed  tamen  com-  25 
paratio  &  in  honorem  tuum  cedet,  nostrumque  emolumen- 
tum. Quare  vnic£  obsecramus,  vt  qui  tot  subsidia  attuleris 
ad  progressum  doctrinae,  hac  etiam  in  parte  nobis  opituleris. 
Aspicis  multitudinem  Librorum  indies  gliscentem,  prae- 
sertim  in  Theologia,  cuius  Libri  si  alij  alijs  (tanquam  montes  30 

*  ferina  missa  (marginal  note  in  MS.) 
XIII.  2  tua      aestate,  sponte,  4  emolumentum,  5  spectantes, 


T 


468  EPISTOLAE 

olim)  imponerentur,  verisimile  est,  eos  illuc,  qu6  cognitio 
ipsa  pertingit,  ascensuros.  Qubd  si  et  numerus  Scriptorum 
intumescat,  et  precium,  quae  abyssus  crumenae  tantos  sum- 
ptus  aequabit?  lam  ver6  miserum  est,  pecuniam  retardare 

5  illam,  cui  natura  spiritum  dederit  feracem  gloriae,  et 
coeleste  ingenium  quasi  ad  metalla  damnari.  Qui  augent 
precia  Librorum,  prosunt  vendentibus  Libros  non  ementibus, 
hoc  est  cessatoribus  non  studiosis.  Haec  tu  omnium  optimS 
vides,  quare  causam  nostram  n6sque  ipsos  Tibi,  T^que  Deo 

10  Opti:  Max:  intimis  precibus  commendamus. 


xv.  Ad   y.    Leigh,    Capitalem   lustitiarium 
Angl.  (Camden) 

Gratulatio 
6  Feb.  1620  [i.e.  1620/1] 

Honoratissime  Domine. 

FAMA  promotionis  tuae  gratissime  appulit  ad  nos  omrres 
baud  ita  certe  study's  chartisque  obuolutos,  quin  aures 
nostrae  tibi  pateant.  Imo  prorsus  censemus  permultum 

15  interesse  alacritatis  pubUcae,  vt  bonorum  praemia  citissim^ 
promulgentur,  qu6  suauius  virtutibus,  tuo  exemplo  com- 
pensatis,  ad  vnum  omnes  incumbamus.  Quare  tarn  ver£ 
quam  libenter  gratulamur  tibi,  nee  minus  etiam  Reipublicae, 
quam  nunc  pleno  gradu  ingrediens  beneficijs  tuis  percurres. 

20  Nos  etiam  haud  minimam  fauoris  tui  partern  speramus, 
orantes  vt  immunitates  nostrae  ^  Serenissimis  Regibus 
concessae  ab  Augustissimo  lacobo  auctae  tua  opera  con- 
seruentur;  eadem  manus  et  tuum  tibi  largita  est  honorem, 
et  priuilegia  nostra  confirmauit;  in  qua  dextrd  et  fide  con- 

25  iuncti,  in  caeteris  haud  diuellamur.  Qu6d  si  oppidani  nostri 
(more  suo)  Musarum  iura  et  diplomata  arrodant;  tuus  amor 

XIV.  3  precium  4  aequabit.  5  dederit, 

XV.  Title  :  ].  Leigh  MS.  .•  misread  by  modern  editors  F.  Leigh  1 7  ad] 
om.  Pickering,  Willmott            19  nunc]  hunc  Pickering,  Willmott\  hinc  Grosart 
23  manus,            largitus 


EPISTOLAE  469 

et  authoritas  istos  sorices  nobis  abigat.  Demosthenes 
Atheniensis  doluit  se  victum  opificum  antelucana  industria, 
nostrae  etiam  Athenae  art^sque  obscuris  opificum  artibus 
superari  dolebunt.  Sed  tua  humanitas  haec  nobis  expediet. 
Deus  fortunet  tibi  hunc  honorem,  et  faxit,  vt  tibi  gloriae  sit, 
omnibus  saluti. 


xvi.  Ad  Cranfieldy  Thesaurar. 

Gratulatio 
8  Octob.  1621 

Illustrissime  Domine. 

ONCEDE  vt  Honoribus  nuperis,  tanquam  partubus 
Virtutum  Tuarum,  Alma  Mater  accurrens  gratuletur: 
solent  enim  Studiosorum  suffragia  enixus  gloriae,  sollicitu-  10 
dine  in  futurum  plenos,  baud  parum  leuare;  praesertim 
quum  ipsi  non  solum  rectum  de  Bene-merentibus  iudicium 
hausisse  ab  Antiquis,  sed  et  ad  Posteros  transmissuri  videan- 
tur.  Quare  post  Principis  manum  honoribus  refertam,  non 
est  quod  nostram  quoque,  cum  amoris  symbolo  festinantem,  15 
recuses.  Sic  apud  veterum  aras,  post  ingentes  Hecatombas, 
exiguam  thuris  micam  adoleri  legimus.  Tu,  Domine,  vicisti ; 
tuere  nos  ita  vt  fortunae  nostrae,  intra  ambitum  amplexiisque 
foelicitatis  Tuae  receptae,  communi  calore  foueantur,  Et 
cum  ob  perspicacitatem  singularem  iam  olim  Regi  notam  20 
atque  signatam  dignissime  praeficiaris  Fisco,  etiam  Acade- 
miam  in  Thesauris  habe :  iustissime  potes  sub  hoc  Principe, 
in  quo  doctrinae  fructus  atque  vsus  mirific£  relucet.  Certe, 
si  quantum  eruditio  Regis  profuerit  Reipublicae,  tantum 
fauoris  nobis  impertias,  abund£  succurres  25 

Magnificentiae  tuae  addictissimis 

Procancellario 

Rel. 

3  Athenae, 

XVI.  9  Tuarum      gratuletur.  10  gloriae  17  vicisti  stop  undecipher- 

able in  MS. :  Pickering  and  Willmott  print  vicisti  ?  23  fructus, 


470  EPISTOLAE 

xvii.  Ad  R.  Creighton 

[6  May,  ?i627] 
Erudite  Crn. 

COMITER  scribis  atque  eleganter;  quae  est  vestra  feli- 
citas  qui  puro  Academiae  farre  vtimini.  Ego  hie 
pultibus  vescor  et  glande,  more  maiorum,  multos  Jam  annos 
5  Anglice  viuens  garri^nsque.  Verum,  quod  rem  spectat,  si 
placeat  vices  meas  tantisper  supplere  donee  Academia  ora- 
tionem  tuam  imbibat  prob^tque,  per  me  non  stabit  qu6 
minus,  spe  prouecta  atque  adulta,  ipsam  possessionem  adeas, 
dyatifj  ye  TU^T?.  Proin  iube  Thorndick  nostrum,  ni  graue  est, 

jo  librum  tibi  Oratorium  lampad£mque  tradat.  Verum  heus! 
caute  incipe,  cohibens  adeo  stylum  ingeniiimque;  non  quod 
nunc  indulgeas  alterutri,  sed  quod  deinceps  indultum  nollem. 
Perpende,  non  tarn  quod  tibi  conueniat  scribenti,  quam  quod 
Academiae  tuo  calamo  scribenti:  multa  Critt*  meo  quadra- 

15  bunt,  quae  almae  matri  inconcinna  erunt  atque  enormia. 
Quare  scripturus,  finge  tibi  matronam  sanctam,  venerandam, 
oris  prisci  atque  augusti;  huius  tu  es  commotria  atque  orna- 
trix.  lam  si  inter  commendandum  adhibeas  ei  calamistros 

Vtl    iuuenculae,    6<f>OaXfia>v  imoypcufras   KOI   emrpljjip.ara  rrapeuov 

aoinducens;  certe  non  tarn  ornas  illam,  qui  infers  manum 

grauitati.    Quin  nee  demisso,  quando  ad  magnates  cogitas, 

stylo  vtare,  sed  modeste  grandi;  etsi  tu  qui  scribis  (vti  quiuis 

priuatus)  inferioris  sis  subsellij,  Academia  vniuersim  sumpta 

vna  est  d  proceribus,  inter  patritios  s^dens  et  praetextatos. 

25  Quare  et  Procancellarius  Academiam  simulans  vel  maximos 

rnagnatum  inter  eundum   surnmouet:   tu   hanc   personam 

indue  scripturus,  tuiimque  iudicium  tibi  Lictor  esto.   Dein, 

oratio    clara   sit,    perspicua,    pellucens.     Obscurus    sermo 

negotijs  ineptus;  quae  cum  plerumque  implicata  sint,  nisi 

30  Candida  phrasi   telam  explices,    perit   negotium   quasi   ex 

nubibus  Ixionis  congressus.   Tandem,  ne  et  ipse  peccem, 

breuis   sit    sermo,    atque    pressus.     Aliud    oratio,    aliud 

XVII.   From  a  copy,  not  autograph ,  in  MS.  Jones  B  57  in  Dr  William? s  Library. 
First  printed  by  Grosart  in  1874  8  minus  10  Oratorium,  u   in- 

cipe      ingeniumque,          14  scribenti,          17  augusti,          19  vnoypafai  Grosart 
26  eundem          31  Ixionis  congressus  conj.  Ed:  Ixioneis  congressum  MS. 


EPISTOLAE  471 

epistola.  Parce  doctrinae  in  epistolis;  perorans,  paululum 
indulge:  ne  turn  quidem  multum,  neque  nostrae  matronae 
conuenit,  cui  tu  es  ab  ornatu.  Vt  semel  dicam;  Oratio 
perfecta,  vtl  vir,  rcrpaycovo?  est,  grauis,  nobilis,  perspicua, 
succincta.  Haec  tu  optime  nosti ;  neque  eo  dico :  sed  lubet  5 
garrire  pau!6.  lupiter!  o  quot  iam  anni  sunt  ex  quo  vel 
apicem  Latinum  pertuli!  Et  amor  alioqui  loquax  est;  vti 
etiam  senectus,  quam  aetatem  in  hac  palaestra  consecutus 
mihi  videor.  Proinde  audi  Platonem :  Jo/cet  fwi  xfrfvai  *<*$<*• 

7rvvOdv€a9ai,  wanep  TWCL  oSov  TrpoeXrjXvdorwv,  fjv  10 
8ei](7€t  7rop€V€a6cut  Troia  rt?  CCTTI. 

Tu  vero  vale,  mi  proorator,  amdque 

Tuum  G.  H. 
II  Nonas  V. 
£  Chelsiano.  15 

xvni.  Ad  Lane.  Andrewes,  Episc. 

Sanctissime  Pater, 

&TATIM  a  solatio  aspectus  Tuiy  Ego  auctior  lam  gaudio  atque 
O  distentior,  Cantabrigiam  redij.  Quid enim  manerem?  Habui 
viaticum  fauoris  Tui>  quodlongion  multb  itinen  sufficeret.  Nunc 
obrutus  Academicis  negotijs,  aegre  hoc  tempus  illis  succido:  20 
non  quin  pectus  meum  plenum  Tui  sit,  atque  effusissimum 
in  omnia  officia,  quae  praestet  mea  paruitas;  sed  vt  facilius 
ignoscas  occupato  calamo,  qui  etiam  ferians  nihil  Tua  per- 
fectione  dignum  procudere  possit.  Vtcunque  Tua  lenitas 
non  ita  interpretabitur  mea  haec  scribendi  interualla,  ac  si  25 
iuuenili  potius  impetu  correptus,  quam  adductus  maturo 
consilio,  primas  dedissem  literas,  ideoque  praeferuida  ilia 
desideria  si/en fio  suo  sepulta  nunc  languescere,  vt  halitus  tenuiores 
solent,  qui  primo  caloris  suasu  excitati  atque  expergefacti,  vbi 
sursum  processerint  paulb,  frigefacti  demum  relabuntur.  Hoc  30 

6  quot]  marginal  note  octo  8  etiam  altered  in  MS.  from  jam  9 

X/oiJvai]  xp^ov  Grosart  1 5  The  copyist  has  added  what  could  not  have  been  in 

Herbert's  original,  'circa  ann.  1627' 

XVIII.  From  the  original  autograph  in  B.M.  MS.  Sloane  118  ff.  34-5  Printed 
first  by  Pickering  in  1836  17-19,  27-30,  and  472  8-10  :  words  here  italicized 
are  underlined  in  the  MS. 


472  EPISTOLAE 

quidem  illis  accidere  amat,  qui  celeritatem  affectuum  raptim 
sequentes,  ad  omnem  eorum  auram  vacillant.  Ego,  non 
nisi  meditat6,  obrepsi  ad  fauorem  Tuum;  perfectionibus 
Tuis,  meis  desiderijs  prob£  cognitis,  excussis  perpensisque. 

5  Cum  enim  vim  cogitationum  in  vitam  meam  omnem  con- 
uertissem,  &  ex  altera  parte  acuissem  me  aspectu  virtutum 
Tuarum;  hue,  illuc  commeando,  eo  deueni  animo,  vt  nun- 
quam  cessandum  mihi  ducerem,  nunquam  fatiscendum,  donee 
lacteam  aliquam  viam  ad  candorem  Mentis  Tuae  ducentem  ant 

to  reperissem  aut  fecissem.  Neque  qu6d  ignotior  eram,  retunde- 
batur  vnquam  impetus:  quippe,  qui  sic  colligebam;  si  tarn 
abiectus  sim,  vt  laboribus  meis  plurimis  atque  assidua  ob- 
seruantia,  ramenta  quaepiam  ex  tanta  Humanitatis  massa, 
quae  apud  Te  visitur,  abscindere  non  possim,  absque  molesta 

[5  aliorum  ac  frigida  commendatione,  si  hue  reciderit  omnis 
studiorum  spes  fructusque: 

Cur  ego  laborem  notus  esse  tarn  praue, 
Cum  stare  gratis  cum  silentio  possim  ? 

Quod  tamen  haec  omnia  succedant  ex  voto,  quod  reclusae 

10  sint  fores,  receptusque  sim  in  aliquem  apud  Honorem  Tuum 
locum,  magis  id  adeo  factum  esse  mansuetudine  Tua  incom- 
parabili,  quam  meis  meritis  vllis,  semper  lubentissimeque 
agnoscam :  imo  precabor  enixe,  me  turn  priuari  tarn  communi 
hac  luce,  quam  Tua,  cum  id  agnoscere  vnquam  desinam. 

25  Quanquam,  cum  grauibus  duobus  muneribus  fungar  apud 
Meos,  Rhetoris  in  hunc  annum,  &  in  plures  Oratoris, 
permitte,  Pater,  hoc  impetrem,  vt  cedam  aliquantisper  ex- 
pectationi  hominum,  rariiisque  pau!6  fodiam  in  Vintoni- 
ensi  agro,  dum  Rhetorici  satagam:  quamuis  enim  sexcenta 

30  huiusmodi  praediola  Tua  gratia  permutare  nolim,  maius 
tamen  piaculum  reor,  deesse  publico  muneri,  quim  priuato, 
latiusque  manare  iniustitiae  peccatum,  quam  negligentiae. 
illic  constringor  debito;  hie  etiam  teneor,  sed  laxioribus 
vinculis,  quaeque  amor  saepe  remittit:  illud  necessarium 

35  magis  factu,  hoc  ver6  longe  iucundius,  nobiliiisque:  vt  quod 
Philosophus  de  Tactu  &  Visu,  id  apposit£  admodum  hue 

3  meditato]   meditate   Grosart  4  cogniti  20  Honorem  Tuum 

abbreviated  H.T.  in  MS.  :  also  in  473.2  22  semper,  26  plures, 

30  praediola.         nolirn  j  36  visu, 


EPISTOLAE  473 

transferatur.  Appetit  tempus,  cum  excusso  altero  iugo, 
dimidiaque  operis  parte  leuatus,  ad  mea  in  Honorem  Tuum 
officia  erectior  solutiorque  redibo,  ex  ipsa  intermissione 
animos  ducens.  Interim,  sic  existimes  nihil  Mortalium 
firmiori  flagrare  in  Te  desiderio,  quam  meum  pectus;  neque  5 
vlla  negotia  (quippe  quae  caput  petant,  non  cor)  Tui  in  me 
dominij  ius  imminuere  posse,  nedum  rescindere.  Vna  cum 
promotionibus  Academicis  matermsque,  assumsi  mecum 
propensionem  in  Patrem.  Crescent  illae,  crescetis  amores. 
Cui  sententiae  si  fidem  adhibeas,  assensumqueTuum  veritati  10 
omni  familiarem  largiaris,  avv  rfj  wXoyia  aov  Trpocrem/ieT/xw^eVfl 
beabis 

Filium  tuum  obsequentissimum 
GEORGIUM  HERBERT. 

Ignosce  (Heros  illustrissime)  quod  pronomina  mea  ade6  15 
audacter  incedant  in   hac  epistola:   potui  refercire  lineas 
Honoribus,   Magnif.,  Celsitud.,  sed  non  patitur,  vt  mihi 
videtur,    Romana   elegantia,    periodique  vetus   rotunditas. 
Quare  malui  seruire  auribus  Tuis,  creberrima  Antiquitatis 
lectione  tersis  atque  expolitis,  quam  luxuriae  saeculi,  ambi-  20 
tionisque  strumae,  non  adeo  sanatae  ab  optimo  Rege  nostro 
quin  turgescat  indies,  atque  efferat  se,  indulgere. 

To  the  right  honourable  and  reverend  Father  in  God,  my 
L.  Bishop  of  Winchester,  one  of  the  Kings  most  honorable 
privy-Counsaile.  ^ 

8  Academicis,  n  euAoyia  17  Magnif.  Celsitud.  23-5  Address 

on  back  of  letter 


COMMENTARY 

THE  TEMPLE 

General  Note 

THE  basis  of  the  present  text  is  the  editio  princeps  of  1633,  and  every  deviation 
is  recorded  in  the  Apparatus  Criticus.  A  single  square  bracket  following  any 
word  in  the  footnotes,  e.g.  bone],  indicates  that  that  is  the  reading  of  1633, 
the  MSS.  agreeing  with  it  unless  otherwise  stated.  All  the  variant  readings 
of  B  and  W  (see  pp.  1-lvi)  are  recorded  except  such  varieties  in  spelling  and 
punctuation  as  are  without  significance. 

There  is  no  uniformity,  either  in  the  MSS.  or  in  1633,  in  the  use  of  initial 
capitals  for  pronouns  referring  to  God,  and  the  practice  of  1633  is  followed  in 
our  text,  except  where  otherwise  noted. 

It  was  evidently  the  intention  of  the  printer  of  the  first  edition  to  use  the 
consonantal  v  instead  of  u,  as  is  also  generally  done,  though  with  less  consis- 
tency, in  the  MSS.,  but  seven  instances  of  consonantal  u  occur  in  the  text  of 
1633.  This  was  clearly  an  oversight  (e.g.  in  The  Priesthood,  1.  28,  conuey  and 
conveys  are  found  in  the  same  line),  as  all  seven  were  corrected  to  v  in  the 
second  edition.  It  was  also  his  intention  to  use  the  consonantal  j,  but  two 
instances  (judgement,  leaf)  escaped  his  eye  in  the  first  edition  and  were  cor- 
rected in  the  second.  All  these  corrections  are  adopted  in  the  present  text. 

The  preterite  and  participial  -ed  is  always  to  be  scanned  as  a  separate 
syllable,  except  where  the  abbreviation  V  is  found.  The  MSS.  almost  always 
observe  this  distinction,  which  is  uniformly  observed  in  1633.  The  only 
possible  exception  is  at  the  end  of  a  line,  where  a  feminine  ending  may  or  may 
not  be  intended.  Prayer  is  always  scanned  as  two  syllables,  but  power  and 
flower  as  one. 

The  form  its  is  found  twice  only  in  B,  in  The  Church-porch,  1.  266  (where 
/f  has  /'/'/)  and  Josephs  coat,  1.  3  (the  poem  is  not  in  W}-,  1633  follows  B  in 
these  two  instances,  and  has  ///  also,  where  B  has  his,  in  Fertue,  1.  7.  Ev^ry- 
where  else  the  modern  its  is  represented  by  his  or  her.  The  conjunction  than 
is  always  printed  then.  The  modern  distinction  between  of  and  off  is  uniformly 
observed  in  1633,  but  the  form  off  is  not  found  at  all  in  the  MSS.  1633  is 
more  particular  than  the  MSS.  in  differentiating  loose  and  lose,  but  there 
remains  an  occasional  ambiguity;  such  light  as  spelling  can  give  is  recorded  in 
the  footnotes. 

The  reader  would  do  well  to  bear  in  mind  that  Herbert  as  often  uses  griff 
of  physical  as  of  mental  pain,  and  that  /////  generally  means  'always*.  He  should 
also  be  prepared  for  Herbert's  frequent  use  of  to  in  the  sense  of  'compared 
with',  e.g.  Providence,  1.  121:  'How  harsh  are  thorns  to  pears !'  and  Confession, 
1.  30:  'They  shall  be  thick  and  cloudie  to  my  breast';  and  after  often  means 
'according  to',  e.g.  Sighs  and  Grones,  11.  1-2:  'O  do  not  use  me  After  my 
sinnes',  and  Mans  medley,  11.  17-18:  'should  take  place  After  the  trimming, 
not  the  stuffe.'  There  is  occasional  ambiguity  in  Herbert's  use  of  personal 
pronouns. 


476  COMMENTARY 

The  Printers  to  the  Reader  (Page  3) 

The  authorship  of  this  preface  is  well  attested.  John  Ferrar  in  his  Life  of 
his  brother  (The  Ferrar  Papers,  p.  59),  BarnabasOley  (/&r^r/V&?;ff<7/>.f,  1652, 
sig.  b  8V),  and  Walton  (Lives,  1670,  p.  76)  ascribe  it  to  Nicholas  Ferrar. 

PAGE  4, 1.  4.  My  Master.  Cf.  The  Odour,  p.  174. 

1.  19.  an  Ecclesiastical!  dignitie.  The  prebend  of  Leighton  Ecclesia  in 
Lincoln  Cathedral,  the  property  of  which  was  at  Leighton  Bromswold, 
Huntingdonshire  (see  Introduction,  abo've,  p.  xxxi).  John  Ferrar  (The 
Ferrar  Papers,  p.  58)  confirms  the  statement  of  the  preface  that  Herbert  was 
anxious  to  have  the  prebend  transferred  to  his  friend  Nicholas  P'errar,  whose 
home  at  Little  Gidding  was  about  five  miles  from  Leighton  Bromswold,  and 
that  he  was  instead  persuaded  to  undertake  the  repair  of  the  ruined  church. 
Letters  xiv— xvi  show  Herbert's  zeal  in  the  restoration. 

1.  28.  Walton  (Lives,  p.  78)  identifies  theyhVWas  Ferrar's  first  cousin, 
Arthur  Woodnoth,  who  was  with  Herbert  at  his  death. 

The  Church-porch  (Page  6) 

This  introductory  poem  is  to  be  regarded  as  a  separate  section  of  The 
Temple,  as  in  both  MSS.  and  in  the  early  printed  editions  the  page-heading  is 
'The  Church-porch',  which  is  replaced  by  'The  Church*  for  the  rest  of  the 
volume,  except  for  Super hminare,  which  has  no  page-heading,  and  The 
Church  Militant  at  the  end,  which  has  its  own  page-heading.  It  differs,  too, 
from  the  lyrical  poems  in  being  didactic,  as  they  seldom  are,  except  Charms 
and.  Knots,  which  resembles  The  Church-porch  in  manner.  Donne's  verse 
'Letters  to  Sevcrall  Personages'  have  many  gnomic  lines,  which  may  well  have 
served  Herbert  for  a  model.  The  metre  had  been  used  for  similar  didactic 
purposes  by  Southwell,  Breton,  Brooke,  and  other  Elizabethan  writers.  The 
many  differences  between  the  earlier  and  later  MSS.,  and  the  many  alterations 
in  W,  suggest  that  Herbert  began  this  poem  early  and  often  revised  it. 

The  long  period  of  revision  may  have  led  to  some  repetition  and  some 
overlapping,  but  the  main  divisions  can  be  thus  set  out:  i  Introduction,  n— iv 
Chastity,  v-ix  Temperance,  x-xn  Swearing,  xin  Lying,  xiv-xvi  Idleness, 
xvn-xix  Education,  xx  Constancy,  xxi  Sincerity,  xxn-xxv  Self-discipline, 
xxvi-xxx  Use  of  Money,  xxxi-xxxn  Dress,  xxxm— xxxiv  Gambling, 
XXXV-XLII  Conversation,  XLIJI-XLV  Behaviour  to  Superiors,  XLVI  Friendship, 
XLVII-XLVIII  Suretyship,  XLIX-LV  Social  Intercourse,  LVI-UX  Purpose  of  Life, 
LX-LXI  Foreign  Travel,  LXII  Cleanliness,  LXIII-LXV  Almsgiving,  LXVI-LXXV 
Public  Worship,  LXXVI-LXXVII  Summary. 

Dr.  William  Dillingham  printed  a  Latin  version  in  his  Poemata  varii 
Argument!  (1678).  Dr.  E.  C.  Lowe  published  in  1867  a  useful  annotated 
edition  of  The  Church-porch. 

The  title  Perirranterium  was  prefixed  in  W  to  the  quatrain  beginning 
'Thou,  whom  the  former  precepts  have  Sprinkled*  (p.  25),  but  was  transferred 
in  B  to  its  present  position.  There  is  nothing  in  the  formal  arrangement  in  B 
or  1633  to  corroborate  Palmer's  view  (The  English  Works  of  Herbert,  ii.  1 18) 
that  the  word  applies  to  the  first  stanza  only  of  The  Church-porch,  and  the 


COMMENTARY  477 

whole  poem  is  better  regarded  as  the  preparation  of  the  reader  for  going  on 
into  'The  Church'.  Perirrhanterium  (the  h  was  added  with  a  caret  in  B)  is 
the  Greek  term  (Lat.  aspergillum)  for  an  instrument  for  sprinkling  holy  water. 

1.  2.  rate  and  price.  Again  in  The  Pear/,  p.  89, 1.  35. 

1.  t.  terser,  like  Versifier',  a  more  modest  claim  than  poet  for  the  writer  of 
the  didactic  introduction.  Jonson,  as  reported  by  Drummond,  'thought  not 
Bartas  a  poet,  but  a  verser;  because  he  wrote  not  fiction'. 

1.  4.  Cf.  R.  Southwell,  'Fortunes  Falsehoode',  1.  2:  'Sly  fortunes  subtilltyes, 
in  baytes  of  happiness  Shroude  hookes',  and  Cic.  Sen.  xiii.  44:  'divine  Plato 
escam  malorum  appellat  voluptatem';  but  Herbert,  characteristically  reversing 
the  thought,  uses  pleasure  to  allure  to  good. 

1. 9.  thy  lesson.  So  B  and  the  first  four  editions  (the  line  is  differently  worded 
in  W*),  but  from  1638  the  lesson,  which  is  perhaps  what  the  author  intended. 

1.  17.  his:  its.  See  General  Note,  p.  475. 

I.  1 8.  Lowe  finds  a  reference  to  Prov.  xii.  4:  'A  vertuous  woman  is  a  crowne 
to  her  husband:  but  she  that  maketh  ashamed,  is  as  rottennesse  in  his  bones.' 

II.  19-20.    If  there  had  been  no  divine  precept  of  monogamy,  man's 
acquisitiveness  would  have  led  him  to  appropriate  woman,  just  as  the  landlords 
of  Herbert's  day  were  enclosing  the  common  lands. 

1.  24.    crosse:  perverse,  contrarious.    Again  in  1.  395. 

1.  25.  the  third  glasse.  Burton  (Anat.  of  Me  I  an.,  'Democritus  to  the 
Reader',  p.  44)  cites  'Panyasis  the  poet'  on  the  fourth  glass  making  men  mad, 
but  actually  Panyasis,  like  Herbert,  attributes  this  to  the  third. 

1.  30.  keep  the  round:  i.e.  refill  my  glass  each  time  the  bottle  comes  round. 

1.  33.    J^has  all  kinds^  but  all  kinde  (B  and  1633)  was  in  common  use. 

1.  35.  devest:  alienate  or  convey  away  a  vested  right. 

1.  37.  wine-sprung:  intoxicated.  William  Gurnall  uses  the  word  in  The 
Christian  in  Complete  Armour  (1658)  of  a  man  who  thinks  'he  can  skip  over 
the  Moone'. 

1.  39.  his  refers  to  the  wine-sprung  man,  the  another  of  1.  37.  'I  may  not 
drink  what  the  hardened  drinker  allows  himself;  need  I  humour  him  to  my 
own  undoing?'  Cf.  Manchester  al  Mondo.  Contemplatio  Mortis  (1633),  p. 
145:  'forced  healths  at  great  feastes  is  a  barbarous  fashion:  .  .  .  the  ciuility  of 
very  Pagans  commanded  liberty  of  their  cuppes.' 

1.  42.  It  is  unduly  modest  to  surrender  your  better  judgement  to  a  social 
convention  for  fear  of  discourtesy  (1.  46). 

1.  46.  a  beast.  Cf.  Out/.  Pubs,  No.  93 1 :  'Wine  makes  all  sorts  of  creatures 
at  table.' 

1.  50.  An  echo  of  Phil.  iii.  19:  'whose  God  is  their  belly,  and  whose  glorie 
is  in  their  shame.' 

1.  64.  Repeated  in  Priest  to  T.,  p.  283, 1.  32. 

1.  66.  A  gaming  term,  or  cf.  Hooker,  Eccl.  Pol.,  Pref.  ii,  §  3:  'their 
ministers  forrein  estimation  hitherto  hath  beene  the  best  stake  in  their  hedge.' 

1.  80.  Borrowed  from  Donne's  'To  Mr.  Tilman  after  he  had  taken  orders', 
1.  30.  Again  in  Priest  to  T.,  p.  277, 1.  29. 

1.  88.  Chase  brave  employments.  Though  England  was  at  peace  in  James 
I's  reign,  four  of  Herbert's  brothers  served  in  foreign  wars  (Herbert  of 


478  COMMENTARY 

Cherbury,  Autobiography,  ed.  S.  Lee,  pp.  11—14).  John  Wesley,  in  rewriting 
this  stanza,  substituted  base  for  brave. 

1.  91.  most  of  sloth.  Cf.  Priest  to  T.,  p.  274, 1.  8:  'The  great  and  nationall 
sin  of  this  Land  he  esteems  to  be  Idlenesse.' 

1.  92.  thyflegme.  Here  figuratively:  phlegm  was  that  one  of  the  four  bodily 
humours'  which  was  supposed,  when  predominant,  to  cause  constitutional 
indolence. 

1.  93.  Thy  Gentrie  bleats.  For  an  appreciation  of  this  bold  phrase,  see 
Aldous  Huxley,  Texts  and  Pretexts  (1932),  p.  I  59. 

1.  96.  Are  gone  to  grass f.  The  phrase  was  already  in  use  in  Herbert's  day  of 
persons  living  in  idleness,  like  horses  turned  out  to  pasture. 

1.  99.  mark  a  partridge.  The  sporting  use  of  mark  (mark  down,  watch)  is 
found  in  The  Book  of  St.  A 'I bans  (1486). 

1.  i oo.  Some  ship  them  over.  i.e.  send  them  abroad  or  to  the  colonies,  with  a 
suggestion  of  'send  packing,  get  rid  of,  as  in  Hamlet,  iv.  i.  30  and  Titus 
Andronicus,  i.  i.  206.  In  Priest  to  T.,  ch.  xxxn,  where  Herbert  deals  with  the 
idleness  of  the  rich,  he  recommends  that  younger  sons  should  improve  their 
knowledge  'in  those  new  Plantations'  or  'travel  into  Germany,  and  France* 
(p.  278);  but,  as  he  points  outin/>//<frxii,p.  376,!.  13, 'the  time  of  breeding  is 
the  time  of  doing  children  good';  parents  must  not  neglect  this  art  of  education. 

I.  1 02.  'If  thou  art  not  moved  by  thy  child  being  in  God's  image  (cf.  1.  379 
and  Gen.  i.  26),  be  careful  of  him  as  being  in  thine  own  image.' 

II.  107-8.  Cf.  Out!.  Pvbs,  No.  309:  'He  is  not  poore  that  hath  little,  but  he 
that  desireth  much'  and  No.  403:  'Hee  is  rich  enough  that  wants  nothing.' 

1.  iij.  stowre:  stalwart,  unbending.  The  suggestion  of  sturdincss  follows 
well  the  physical  metaphor,  knits  the  bones.  Wright's  English  Dialect  Diet. 
quotes  'A  staunch  and  stoure  stickler  for  his  lordship's  polities'.  Even  in  the 
seventeenth  century  the  word  was  found  obscure,  and  from  1674  was  replaced 
by  tower.  The  reading  of  both  MSS.  is  sozvre,  which  should  be  retained  if  a 
satisfactory  meaning  could  be  found  for  it.  Grosart  retains  it  and  explains  it 
as  answering  to  the  Scottish  'dour';  but  Palmer  rightly  objects  that,  in  the  six 
instances  of  sour  in  The  Temple,  Herbert 'always  employs  it  in  an  offensive  sense'. 

1.  1 1 8.  thrall',  here  and  in  1.  286  and  in  The  Sacrifice,  1.  167,  a  noun, 
meaning  'thraldom'  (cf.  bond  in  next  line).  The  abstract  noun  is  used  eight 
times  by  Southwell,  and  Milton  uses  thraJl hi  thraldom  in  'Psalm  LXXXI', 
].  28:  'And  led  thee  out  of  thrall.' 

1.  1 20.  The  sense  can  be  inferred  from  the  close  parallel  in  Miserie,  p.  102, 
11.  76-8.  Nature  intended  man  to  steer  towards  his  haven  like  a  ship,  but 
instead  he  shelves  himself  on  a  rock;  and  this  reef  on  which  he  founders  is  his 
own  indulgent  self.  The  reading  of  W\s  perhaps  easier:  'And  though  hee  bee 
a  ship,  is  his  owne  shelf.'  Cf.  W.  Habington,  Castara  (1635),  'Et  Exultavit 
Humiles',  11.  46-9  (possibly  imitating  Herbert): 

Few  sayle,  but  by  some  storme  are  lost. 

Let  them  themselves 
Beware,  for  they  are  their  owne  shelves. 
Man  still  himselfe  hath  cast  away. 


COMMENTARY  479 

1.  1 24.  The  clue  (ball  of  thread)  comes  undone. 

1.  128.  sconses:  bulwarks,  outworks;  here,  figuratively,  safeguards. 

1.  1 3  r.  Cf.  Job  xxviii.  5 :  'As  for  the  earth,  out  of  it  commeth  bread.' 

1.  132.   Quoted  from  the  Burial  Office. 

1.  133.  sickly  healths^  sickly  states  of  health,  rather  than  'healths  which  are 
drunk,  inducing  sickness',  as  Palmer  suggests,  though  Herbert  may  still  have 
in  mind  the  drinking  customs  which  he  condemns  in  stanzas  v-vm.  'Take  no 
notice  if  those  who  have  impaired  their  health  by  hard  drinking  scorn  your 
temperate  habits.' 

1.  136.  if  that  thou  can.  I  retain  the  thou  of  W,  as  you  (B  1633)  is  found 
nowhere  else  in  this  poem  for  the  singular. 

1.  137.  Chaucer  (A  Treatise  on  the  Astrolabe,  prol.  3)  mentions  'the 
Ecliptik  lyne',  the  apparent  orbit  of  the  sun.  Cf.  Sir  T.  Browne,  Pseudodoxia, 
vi.v.:  'If  we  imagine  the  Sun  to  make  his  course  out  of  the  Ecliptick'  Sec. 

1.  142.  under-writes:  subscribes  to,  confirms  by  signature. 

1.148.  tumble.  Cf.  The  Method,  p.  133, 1.  10. 

I.  149.  good-fellows:  boon  companions;  sometimes  written  as  one  word  or 
with  hyphen  (as  in  B). 

II.  151-6.  Cf.  Priest  to  T.,  p.  265, 11.  13-19,  and  Outl.  Pvbs,  No.  85:  'In 
spending  lies  the  advantage.' 

11.  1 57-60.  Youth  can  afford  to  spend  all  the  year's  income,  but  age  must 
make  provision  for  the  declining  years. 

1.  169.   What  skills  it?  What  difference  does  it  make? 

1.  171.  Cf.  Affliction  /,  p.  46, 1.  1 1,  and  Luke  xii.  33:  'prouide  your  selues 
...  a  treasure  in  the  heauens  that  faileth  not.' 

1.  179.  The  curious  unthrift.  The  spendthrift  finds  fault  with  his  tailor, 
not  with  himself,  for  the  extravagant  width  of  his  trunk-hose.  The  Elizabethan 
divine,  William  Perkins,  calls  the  Prodigal  Son  'the  young  vnthrift',  and 
Henry  Smith,  the  'silver-tongued'  preacher,  remarks  that  'Christ  was  not 
curious  in  his  diet'  (i.e.  fastidious). 

1.  187.  doth  bear  the  bell\  is  first,  carries  off  the  prize.  Again  in  The 
Search,  p.  163,  1.  59. 

I.  190.  brave \  handsome,  finely  dressed,  like  the  Scotch  'braw'. 

II.  197-8.   When  a  man's  very  name  was  passing  out  of  local  memory,  a 
herald,  making  his  official  Visitation  every  thirty  years  or  so,  after  some  search 
(at  length)  finds  it  in  a  cracked  church-window. 

1.  211.  complexion',  disposition,  temperament,  resulting  from  the  combina- 
tion of  the  four  bodily  humours.  Again  in  1.  247  and  in  Employment  //,  p.  78, 
1.  5.  Lowe  notes  that  complexion  and  alloy  (the  form  which  from  about  1600 
was  replacing  allay)  are  found  together  in  Dryden's  'Heroick  Stanzas  on 
Oliver,  late  Lord  Protector',  stanza  2  5 : 

For  from  all  Tempers  he  cou'd  Service  draw 
The  worth  of  each,  with  its  Alloy,  he  knew; 

And,  as  the  Confident  of  Nature,  saw 

How  she  Complections  did  divide  and  brew. 

1.  218.  home.  Adverbially,  as  in  The  Quip,  p.  1 1 1, 1.  24. 


480  COMMENTARY 

I.  223.  /<wV:  called  in  question,  nonplussed.  Again  in  The  Church  Militant^ 
p.  191,1.  51. 

II.  223—6.    Herbert's  indebtedness  to  Bacon  is  clear  from  the  following 
passages,  which  explain  the  reference  to  the  web  (tela)  and  identify  the  great 
souldier  as  Gonzalo  Hernandez  de  Cordova  (1453-1 5 15),  surnamed  the 
Great  Captain. 

But  for  this  apprehension  of  a  disgrace,  that  a  fillippe  to  the  person 
should  bee  a  mortall  wound  to  the  reputation,  it  were  good  that  men  did 
hearken  vnto  the  saying  of  Consaluo  the  great  and  famous  commaunder, 
that  was  wont  to  say;  A  Gentlemans  honor  should  bee,  De  tela  crassiore,  of 
a  good  strong  warppe  or  webbe  that  euery  little  thing  should  not  catch  in 
it,  when  as  now  it  seemes  they  are  but  of  copwebbe  lawne,  or  such  light 
stuffe,  which  certainly  is  weaknesse,  and  not  true  greatnesse  of  mind,  but 
like  a  sicke  mans  body,  that  is  so  tender  that  it  feeles  euery  thing.  (Speech 
against  Duels,  1614,  pp.  20-1.) 

Opinion  of  the  Touch  of  a  Mans  Reputation,  doth  multiply  and  sharpen 
Anger.  Wherein  the  Remedy  is,  that  a  Man  should  have,  as  Consalvo  was 
wont  to  say,  Telam  Honoris  crassiorem.  (Essays,  1625,  No.  LVII,  'Of  Anger'.) 

Bacon  quotes  Gonzalo's  saying  also  in  The  Advancement  of  Learning  (1603), 

ii.  xx.  12,  and  in  Apophthegmes,  No.  70. 

1.  227.  playes:  manages,  deals  with.  Cf.  The  Familie,  p.  137, 1.  10:  'Then 

Order  plaies  the  soul/ 

1.  228.  'To  overlook  trifles  without  incivility  will  not  lose  you  credit  with 

those  whose  opinion  is  worth  most.' 

1.  232.  the  conceit  is  the  object  of  advance,  as  is  clear  from  the  reading  of 

W,  'and  thou  thy  mirth  inhanse'.  The  hearers,  by  seeing  Thy  person  in  the 

jest,  may  add  a  point  to  it,  which  the  speaker  did  not  intend  and  would 

prefer  not  to  be  made. 

1.  238.  fine:  cleared  of  scum;  the  antithesis  of 'course'  (1.  237). 

1.  247.  sad\  grave,  serious;  often  coupled  with  wise. 

\.  248.   swallows  up.    Often  used  of  military  conquest  in  the  A.V.,  e.g. 

II  Sam.  xx.  19-20;  it  follows  naturally  on  leads  the  van. 

1.  253.  respective*,  respectful  (which  is  the  reading  of  /^7).  The  Country 

Parson  'carryes  himself  very  respectively  ...  to  his  Diocesan'  (p.  253,  1.  5). 

If  a  man  gives  his  superiors  their  due  (theirs,  1.  254),  he  loses  no  self-respect; 

if  he  is  a  dependant  (in  service,  1.  255),  his  attentiveness  or  the  reverse  will 

accordingly  (ratably,  1.  256)  make  or  mar  his  fortunes. 

1.  258.  parcel/",  partly;  frequently  used  to  qualify  adjectives  and  nouns, 

as  in  'parcel-gilt'.    Cf.  Lodowick  Barrey,  Ram  Alley  (161 1):  'Parcel  lawyer, 

parcel  devil,  all  knave.' 

I.  261.  'Do  not  disparage  yourself  or  your  qualities.'  Cf.  Herbert's  advice 
to  his  younger  brother  Henry  in  Letter  iv,  p.  366, 11.  14-19. 

II.  263-4.   'Master  your  passions  (the  beasts)  and  then,  like  horses  well 
broken  in,  they  will  draw  you  to  your  goal.  The  body  is  a  good  servant  but  a 
bad  master.' 

11.  267—8.  Herbert  would  have  been  familiar  with  Aesop's  fable  of  the  ass 
carrying  an  image  and  assuming  the  reverence  of  the  bystanders  to  be  paid  to 


COMMENTARY  481 

himself.  An  even  closer  parallel  to  these  lines  is  an  engraving  in  Alciati's 
Emblems,  which  shows  an  ass  carrying  a  shrine  of  Isis  to  which  a  woman  and 
others  make  obeisance;  the  ass  is  reproved  by  the  driver  with  the  words, 
'Non  es  Deus  tu  (aselle)  sed  Deum  vehis.' 

1.  272.  Cf.  Out/.  Pvbs,  No.  296:  'The  best  mirrour  is  an  old  friend.' 

1.  274.  pay  down  is  used  figuratively  by  Shakespeare,  Winter's  Tale,  v.  i.  3. 

I.  279.   Cf.  Out!.  Pvbs,  No.  423:  'He  that  hath  children,  all  his  morsels 
are  not  his  owne.' 

II.  283-8.  In  his  copy  of  The  Temple  Coleridge  wrote  'I  do  not  understand 
this  stanza*  (Pickering,  Works  of  George  Herbert,  vol.  ii,  1835,  p.  337;  by  a 
misprint  in  the  2nd  edn.,  1838,  this  note  was  attached  to  stanza  52  and  has 
misled  Palmer).    Where  Coleridge  confessed  himself  beaten,  the  present 
editor  can  hardly  hope  to  succeed,  but  a  partial  explanation  may  be  offered: 
'If  you  are  unmarried  you  may  rightly  pledge  your  estate  to  help  your  friend, 
and  so  far  bring  yourself  to  thrall,  but  it  would  be  an  excess  of  devotion  to 
undertake  both  your  own  livelihood  and  his  (To  work  for  two] ;  even  love  cannot 
make  more  than  one  man  of  me,  and  to  attempt  more  would  only  make  my 
inability  run  up  a  score  against  me.1 

1.  295.  Cf.  Priest  to  T.,  p.  260, 11.  5-7. 

1.  297.  lose  his  rest.  O.E.D.  cites  Sir  T.  Hoby,  tr.  Gastigliones  Courtyer 
(i  561),  n,  y  iv  b:  '[They]  fell  to  gamynge.  And  not  longe  after,  one  of  the 
Pistoiens  losinge  his  reste  had  not  a  farthynge  left  him  to  blesse  himselfe.' 
In  the  card-game  of  primero,  probably  introduced  into  England  in  the  suite 
of  Catherine  of  Aragon,  the  rest  was  the  stakes  kept  in  reserve,  which  were 
agreed  upon  at  the  beginning  of  the  game,  and  upon  the  loss  of  which  the 
game  ended.  The  way  to  win  the  game  was  to  choose  the  right  moment  for 
declaring  your  hand.  Herbert  suggests  that  a  man  who  is  both  proud  and 
ignorant  would  sooner  lose  his  chance  of  joining  in  conversation  than  show 
what  an  ill-furnished  mind  -he  has;  therefore  draw  him  out  on  a  subject  he 
knows  (1.  295). 

1.  327.  great  places:  positions  of  political  or  social  consequence.  Herbert 
recognizes  the  counterbalancing  truth  in  Submission,  p.  95, 11.  15-16. 

1.  334.  means:  aims  at,  as  in  Justice  /,  1.  9,  Praise  III,  1.  i,  A  true  Hymne, 
1.  2,  and  The  Answer,  1.  9.  Herbert  repeats  the  thought  in  the  preface  to 
Priest  to  T.,  p.  224.  Cf.  Sidney,  Arcadia,  \\.  vi.  2:  'Who  shootes  at  the  mid- 
day Sunne,  though  he  be  sure  he  shall  neuer  hit  the  marke;  yet  as  sure  he  is  he 
shall  shoote  higher,  then  who  ayms  but  at  a  bush.* 

1.  341.  live  alone:  i.e.  can  alone  be  said  to  live. 

1.  348.  quit:  be  an  equivalent  for.  O.E.D.  cites  J.  Fitzherbert,  The  Boke  of 
Husbandry  (1534),  §  14:  'The  roughe  otes  be  the  worste,  and  it  quiteth  not 
the  coste  to  sowe  them.' 

I.  352.    I  Sam.  xvii.  50:  'So  Dauid  preuailed  ouer  the  Philistine  with  a 
sling.'  Cf.  Praise  /,  p.  61, 1.  1 1. 

II.  353-4.  Cf.  Priest  to  T.,  p.  228, 1.  14:  'They  say,  it  is  an  ill  Mason  that 
refuseth  any  stone',  and  Out!.  Pvbs,  No.  67:  'Never  had  ill  workeman  good 
tooles.' 

!•  355-  forrain.   O.E.D.,  citing  1.  362,  explains  'not  one's  own',  which 
017.15  ,  i 


482  COMMENTARY 

contrasts  with  thy  native  good  (1.  361);  but  the  reading  of  W  in  11.  367-8, 
'Leave  not  thine  owne  deere-cuntry-cleanlines  ffor  this  fFrench  sluttery', 
makes  it  probable  that  Herbert  is  using  forrain  in  its  common  sense.  This  also 
agrees  closely  with  his  advice  to  his  brother  in  Paris  in  Letter  iv,  p.  366, 
11.  5-13.  He  may  have  thought  it  prudent  to  abandon  the  reference  to 
'fFrench  sluttery*  after  Charles  1's  marriage  to  Henrietta  Maria  in  June  1625. 
1.  368.  board',  make  advances  to  (Fr.  aborder). 

1.  372.  Cf.  Priest  to  T.,  p.  228, 11.  12-14:  'the  purity  of  his  mind  breaking 
out,  and  dilating  it  selfe  even  to  his  body,  cloaths,  and  habitation.'  According 
to  Walton  (Lives,  p.  63)  it  was  observed  of  Herbert  that  he  'us'd  to  be  so  trim 
and  clean',  and  there  are  many  indications  in  his  poems  and  prose  writings  of 
his  fastidious  love  of  neatness. 

1.  373.  A  reproduction,  as  Lowe  notices,  of  Cic.  Off.  i.  14.  42:  'deinde,  ne 
maior  benignitas  sit,  quam  facultates:  turn,  ut  pro  dignitate  cuique  tribuatur.' 
1.  383.  Lowe  compares  Acts  x.  4:  'thine  almes  are  come  vp  for  a  memorial 
before  God.' 

1.  391.  the  day.  The  reading  of  W,  that  day,  makes  clearer  the  reference  to 
Sunday,  continued  from  1.  387.  'There  are  two  main  meals  every  week-day 
(so  oft,  1.  392,  alluding  to  Twice  in  the  line  before),  but  on  Sunday  there  is  as 
well  spiritual  sustenance  (Thy  cheere  is  mended};  do  not  perversely  abstain 
from  using  it,  for  fasting  may  be  gain  any  day  but  then?  (The  punctuation  of 
ff^'m  1.  396,  recovered  in  1641,  preserves  the  sense  better  than  that  of  B  and 
i633?)  Grosart  and  Palmer  find  a  reference  to  the  sacrament  in  these  lines, 
but,  as  its  celebration  was  usually  only  once  a  month  in  Herbert's  day,  it  is 
safer  to  take  the  reference  to  be  to  Morning  and  Evening  Prayer  (Twice 
on  the  day,  1.  391):  cf.  'having  read  divine  Service  twice  fully'  {Priest  to  T., 
p.  236,1.6). 

1.  395.  the  Mighty  God,  the  reading  of  both  MSS.,  is  likely  to  be  the 
author's  wording,  and  the  conventional  th*  Almighty  God  an  editorial  altera- 
tion. The  mightie  Goo1  occurs  again  in  Sighs  and  Grones,  1.  5. 

1.  399.  a  weight:  'an  inducement  or  weighty  argument'  (Lowe).  More 
commonly  a  weight  is  a  burden,  as  in  Shakespeare's  'waight  of  paine'  and 
Prior's  'my  weight  of  woe'.  Possibly  Herbert,  who  was  a  reader  of  St. 
Augustine,  remembers  a  passage  in  Conf.  xm.  ix.  10,  which  Quarles  (Emblems, 
i.  1 3)  translates:  'All  things  are  driven  by  their  own  weight,  and  tend  to  their 
own  centre;  my  weight  is  my  love;  by  that  I  am  driven  whithersoever  1  am 
driven.' 

1.  403.  bare:  bare-headed,  as  in  Merchant  of  Venice,  n.  ix.  44:  'How  many 
then  should  couer  that  stand  bare?'  Donne  more  than  once  reprehended  the 
contemporary  indifference  about  uncovering  the  head  'at  any  part  of  Divine 
Service'  (Fifty  Sermons,  pp.  470-1),  and  is  still  more  severe  on  the  neglect  of 
kneeling  (LXXX  Sermons,  pp.  72-3,  115-16). 

1.  41 1.  Stay  not  for  ttf  other  pin.  Cf.  Out/.  Pvbs,  No.  71 :  'When  prayers 
are  done,  my  Lady  is  ready',  and  Priest  to  T.,  p.  232, 11.  7-14. 

1.  41 5.  seal  up  both  thine  eies.  Both  here  (seale  B  W,  seal  1633)  and  in  The 
Pearl,  p.  89, 1.  32  (seeled  W,  sealed  B 1633)  it  cannot  be  determined  whether 
the  verb  is  seal  (Old  Fr.  seeler)  or  seel  (Fr.  si  Her)  \  nor  is  the  spelling  decisive, 


COMMENTARY  483 

as  contemporary  use  allowed  many  variants — set/,  seale,  and  sele  for  seal\ 
and  seal,  seL\  del,  and  cele  for  seel.  The  same  ambiguity  attaches  to  unseal 
(unseel9  unceele).  Seel  is  a  term  in  falconry  for  sewing  up  a  hawk's  eyelids,  but 
it  was  also  used  figuratively.  The  fact  that  seal  or  seal  up  was  often  found  with 
ears  and  lips  as  well  as  eyes  makes  it  still  more  difficult  to  infer  that  'seal  the 
eyes'  is  necessarily  derived  from  falconry.  It  is  likely  that  the  confusion  of  the 
two  verbs  even  preceded  Herbert's  day,  and  that  people  had  ceased  to  ask 
themselves  whether  the  word  they  used  was  derived  from  the  use  of  the  seal  or 
from  falconry.  In  any  case,  the  use  here  and  in  The  Pearl  being  figurative,  the 
sense  is  unaffected.  In  fa  vour  of  seal  is  send  (1.41 6),  suggesting  correspondence. 

1.  417.  i.e.  the  stains  which  by  them  did  rise. 

1.  419.  symmetric:  beauty  of  form.  Ben  Jonson  in  Cynthias  Revels  has  'a 
creature  of  her  symmetry*. 

I.  422.  plots',  projects,  not  necessarily  secret  or  mischievous.   Cf.  Business, 
p.  113,  11.  9,  23. 

II.  423-4.   Cf.  Mark  xi.  15-17,  where  Christ  purges  the  temple  and  says, 
'ye  haue  made  it  a  den  of  theeues'  (cf.  theeres,  1.  424). 

1.426.  Cf.  Priest  toT.,  p.  233,  II.  18-21. 

1.  429.  Cf.  I  Cor.  i.  21:  'it  pleased  God  by  the  foolishnesse  of  preaching,  to 
saue  them  that  beleeue.' 

1.  430.  Cf.  II  Cor.  iv.  7:  'we  haue  this  treasure  in  earthen  vessels/ 
1.  432.  Cf.  A  true  H\mne,  p.  168,  1.  18:  'God  doth  supplie  the  want.' 
1.  443.   his  condition.   Cf.  11.  265-6.    Herbert  may  be  referring  to  the  low 
social  standing  of  the  clergy,  \vhich  will  disparage  them  in  the  eyes  of  the 
young  gal'ant.  Cf.  Oley's  preface  to  the  second  edition  of  Priest  to  T.  (1671). 
1.  449.    The  Jews  refused  thunder;  and  v:e,  folly.    Although  the  Law  was 
promulgated  on  Mount  Sinai  amid  thunder  and  lightning  (Exod.  xix.  16), 
the  Jews  soon  returned  to  idolatry;  and  'the  preaching  of  the  Crosse  is  to  them 
that  perish,  foolishnesse'  (I  Cor.  i.  18). 

I.  450.    Though  God  do  hedge  us  in.    Cf.  Job  iii.  23:  'whom  God  hath 
hedged  in',  and  Lam.  in.  7. 

1.459.  ltfes  Poore  sPan-  Cf.  Ps.  xxxix.  6,  B  C.P.:  'Behold,  thou  hast  made 
my  dayes  as  it  were  a  spanne  long';  A.V.  has  'an  hand  breadth'. 

II.  461—2.    For  his  concluding  couplet  Herbert  has  versified  an  epigram 
which  has  a  long  literary  history,  explored  by  Dr.  W.  A.  Greenhill  in  his 
brochure,  The  Contrast:  Duty  and  Pleasure,  Right  and  Wrong  (i  874).  Aulus 
Gellius  (Noct.  Attic,  xvi.  i.  ad  init.;  first  printed  in  1469)  quotes  it  from  a 
speech  of  Cato  the  Censor  at  Numidia,  195  B.C.,  and  adds  a  rather  more 
concise  Greek  version  by  C.  Musonius  Rufus,  a  Stoic  philosopher  (r.  A.D.  65). 
A  similar   Greek  version   appears   in   the  commentary  on   Pythagoras   by 
Hieroclos  (c.  A.D.  450).   Latin  versions  of  the  epigram  as  given  by  Musonius 
or  by  Hieroclcs  appear  in  many  books  printed  before  Herbert's  time,  and  Sir 
Humphrey  Gilbert  gives  an  English  version  in  his  Discourse  of  a  Discouene 
(1576:  reprinted  by  Hakluyt  in  1599):  'If  through  pleasure  or  idleness  we 
purchase  shame,  the  pleasure  vanisheth,  but  the  shame  remaineth  for  ever.' 
In  the  Bodleian  Library  a  MS.  Book  of  Hours,  given  by  Princess  Mary,  the 
future  Queen  Mary  I,  to  one  of  her  ladies,  has  a  rendering  of  Musonius  in  the 


484  COMMENTARY 

princess's  hand:  'Yf  you  take  labour  &  payne  to  doo  a  vertuous  thyng,  the 
labour  goeth  away,  and  the  vertue  remaynethe.  Yf  through  pleasure  you 
do  any  vicious  thyng,  the  pleasure  goeth  away  and  the  vice  remaynethe' 
(W.  D.  Macray,  Annals  of  the  Bodleian  Library,  1890,  p.  53). 

Superliminare  (Page  25) 

For  the  original  arrangement  of  these  quatrains  in  the  MSS.  and  in  i6jj, 
see  the  footnote,  p.  25.  They  stand  midway  between  The  Church-porch  and 
The  Church^  and  belong  to  neither.  They  do  not  constitute  a  single  poem: 
the  first  quatrain  invites  the  reader  of  The  Church-porch  (the  former  precepts, 
1.  i)  to  enter  The  Church\  the  second,  to  which  alone,  and  more  appropriately, 
the  title  Superlirninare  is  given  in  IV,  is  conceived  as  inscribed  on  the  lintel 
(cf.  tuperliminare  in  Vulg.  Exod.  xii.  22),  and  warns  off  Profanenesse  from 
going  farther.  In  all  editions  from  1633  to  1667  there  arc  printer's  devices 
decorating  the  page,  without  a  page-heading,  and  each  quatrain  has  a  large 
initial  capital  as  for  a  complete  poem.  From  1674  there  is  substituted  an 
elaborate  engraving,  \\hich  depicts  the  door  opening  from  the  porch  into  the 
church;  the  page  is  headed  'The  Church-porch',  and  the  two  poems,  with 
a  line  between  them,  arc  given  in  reverse  order  at  the  foot  of  the  engraving. 

1.  2.   Sprinkled  keeps  up  the  image  of  Perrirhanterium. 

1.  5.  Avoid',  intransitive,  and  addressed  to  Profanenesse;  withdraw,  give 
place.  Cf.  Coventry  Mysteries,  131:  'Avoyd,  seres,  and  lete  my  lorde  the 
buschop  come.'  To  assist  the  modern  reader,  I  follow  Grosart  and  Palmer 
m  inserting  a  comma  after  Avoid. 

1.  6.  Cf.  Rev.  xxi.  27:  'And  there  shall  in  no  wise  enter  into  it  any  thing  that 
defileth.' 


Altar  (Page  26) 

The  poem,  as  written  in  the  MSS.  and  printed  in  /6jj,  follows  the  shape  of 
a  classical  altar.  From  1634  to  16^7  the  shape  is  further  emphasized  by  lines 
drawn  round  the  poem  (cf.  this  Jrarne,  1.  11).  The  lines  are  replaced  from 
1674  by  an  engraving  of  a  full-length  Christian  altar  under  a  classical  canopy, 
with  the  poem  set  under  the  canopy.  A  new  engraving  in  1703  follows  the 
general  lines  of  1674,  but  the  canopy  is  more  in  the  manner  of  Wren,  and  the 
altar  is  adorned  with  tear-drops  or  tongues  of  fire  and  with  a  large  heart  in 
the  centre.  In  i8o()  there  is  Gothic  panelling  and  canopy-work  behind  a 
modest  altar  with  fringed  cloth,  fair  linen  cloth,  and  the  sacred  vessels. 

In  The  Arte  of  English  Poesie  (i  589),  attributed  to  George  Puttcnham,  a 
chapter  (Lib.  u,  ch.  xi,  a  miscount  for  xii)  is  devoted  to  poems  yielding  'an 
ocular  representation',  which  arc  said  to  be  'fittest  for  the  poetic  amourcts  in 
Court'.  Examples  of  shaped  verse  from  'China  and  TartariV  are  described, 
and  about  oval  verses  it  is  stated:  'Of  this  sort  are  diners  of  Anacreons  ditties, 
and  those  other  of  the  Grecian  JLiricks,  who  wr.itc  wanton  amorous  deuises.' 
Francis  Davison  in  A  Poetical  Rapsody  (1602)  calls  attention  in  his  preface 
to  poems  of  'my  deerc  friend  Anomos\  written  'almost  twentie  yeers  since'; 


COMMENTARY  485 

and  among  them  is  'An  Altare  and  Sacrifice  to  Disdaine',  shaped  like  a  pagan 
altar,  and  with  lines  drawn  round  it.  The  poem  begins 

My  Muse  by  thee  restored  to  life, 
To  thee  Disdaine,  this  Altare  reares. 

Grosart  mentions  also  the  shaped  dedicatory  verses  of  Sylvester  in  Eartas  his 
Deuine  Weekes  &  Workes  Translated  (1605);  the  poem  'Lectoribus'  is 
shaped  like  a  pyramid,  with  greater  help  from  the  printer  than  from  the  poet. 
Although  Herbert  has  only  two  examples  of  shaped  verse,  The  Altar  and 
Easter-wings,  he  has  not  escaped  severe  criticism  (see  Introduction,  p,  xlv). 
Sir  Walford  Davies  makes  a  spirited  defence  of  the  most  artificial  examples 
among  Herbert's  poems  in  his  preface  to  the  Gregynog  edition  of  Poems  of 
George  Herbert  (1923),  and  Mr.  T.  O.  Beachcroft  (The  Criterion,  Oct.  1932) 
defends  Easter-wings. 

1.  2.  cemented.  Accented  on  the  first  syllable,  as  in  The  Church-floore,  p.  67, 
1.  10,  and  Donne's  'The  Extasie',  1.  5. 

1.  4.  A  reference  to  Exod.  xx.  25:  'And  if  thou  wilt  make  mee  an  Altar  of 
stone,  thou  shalt  not  build  it  of  he  wen  stone:  for  if  thou  lift  vp  thy  toole  vpon 
it,  thou  hast  polluted  it.' 

I.  8.  Cf.  The  Sinner,  p.  38,  1.  14:  'Remember  that  thou  once  didst  write  in 
stone.' 

II.  13-14.    A  reference  to  Luke  xix.  40:  T  tell  you,  that  if  these  should 
holde  their  peace,  the  stones  would  immediatly  cry  out.' 

The  Sacrifice  (Page  26) 

In  this  dramatic  monologue,  unlike  any  other  of  the  Temple  poems,  the 
speaker  throughout  is  Christ.  The  series  of  antitheses,  like  those  in  Passio 
Discerpta,  suggests  an  early  manner  of  Herbert;  they  are  not,  however, 
merely  ingenious,  as  they  support  the  leading  idea  of  the  poem,  that  the 
royalty  of  Christ,  attributed  to  him  by  his  persecutors  in  mockery,  is  authentic. 
Air.  W.  Empson  includes  a  study  of  this  poem  in  his  Seven  Types  of  Ambiguity 
(1930),  pp.  286—95.  A  Latin  version  is  in  Dillingham,  op.  cit.  p.  24. 

1.  i.  all  ye,  who  passe  by.  From  Lam.  i.  12.  Cf.  Donne's  paraphrase,  'The 
Lamentations  of  Ieremy\  and  Matt,  xxvii.  39. 

1.  38.  the  Way  and  Truth.  This,  the  reading  of  both  MSS.,  as  well  as  the 
parallel  in  1.  179  (/,  who  am  Truth),  establishes  the  allusion  to  John  xiv.  6: 
*I  am  the  Way,  the  Trueth,  and  the  Life.'  All  the  early  editions  have  the 
way  of  truth. 

1.  45.  They  'lay  hold  on  eternall  life'  (I  Tim.  vi.  12),  not  with  faith,  but 
with  physical  violence. 

1.  47.  who  have  loos' d  their  bands.  Cf.  Ezek.  xxxiv.  27:  'They  shall  know 
that  I  am  the  Lord,  when  I  haue  broken  the  bands  of  their  yoke.1 

1.  57.  The  Priest  (the  reading  of  B  and  1633):  i.e.  'Caiaphas,  the  high 
Priest',  who  examined  and  then  upheld  the  false  witnesses  (Matt.  xxvi.  57-66). 
The  Priests  (W}  agrees  more  closely  with  Matt.  xxvi.  59:  'Now  the  chief e 
Priests  and  Elders,  and  all  the  councell,  sought  false  vvitncsse  against  lesus.' 


484  COMMENTARY 

princess's  hand:  'Yf  you  take  labour  &  payne  to  doo  a  vertuous  thyng,  the 
labour  goeth  away,  and  the  vertue  remaynethe.  Yf  through  pleasure  you 
do  any  vicious  thyng,  the  pleasure  goeth  away  and  the  vice  remaynethe' 
(W.  D.  Macray,  Annals  of  the  Bodleian  Library,  1890,  p.  53). 

Superliminare  (Page  25) 

For  the  original  arrangement  of  these  quatrains  in  the  MSS.  and  in  i6jj, 
see  the  footnote,  p.  25.  They  stand  midway  between  The  Church-porch  and 
The  Church^  and  belong  to  neither.  They  do  not  constitute  a  single  poem: 
the  first  quatrain  invites  the  reader  of  The  Church-porch  (the  former  precepts, 
1.  i)  to  enter  The  Church\  the  second,  to  which  alone,  and  more  appropriately, 
the  title  Superliminare  is  given  in  UP,  is  conceived  as  inscribed  on  the  lintel 
(cf.  Superliminare  in  Vulg.  Exod.  xii.  22),  and  warns  off  Profanenesse  from 
going  farther.  In  all  editions  from  1633  to  1667  there  are  printer's  devices 
decorating  the  page,  without  a  page-heading,  and  each  quatrain  has  a  large 
initial  capital  as  for  a  complete  poem.  From  1674  there  is  substituted  an 
elaborate  engraving,  which  depicts  the  door  opening  from  the  porch  into  the 
church;  the  page  is  headed  'The  Church-porch',  and  the  two  poems,  with 
a  line  between  them,  are  given  in  reverse  order  at  the  foot  of  the  engraving. 

1.  2.  Sprinkled  keeps  up  the  image  of  Perrirhanterium. 

1.  5.  Avoid',  intransitive,  and  addressed  to  Profanenesse  ;  withdraw,  give 
place.  Cf.  Coventry  Mysteries,  131:  'Avoyd,  seres,  and  Icte  my  lorde  the 
buschop  come.'  To  assist  the  modern  reader,  I  follow  Grosart  and  Palmer 
in  inserting  a  comma  after  Avoid. 

1.  6.  Cf.  Rev.  xxi.  27:  'And  there  shall  in  no  wise  enter  into  it  any  thing  that 
defileth.' 


The  Altar  Q?n%t  26) 

The  poem,  as  written  in  the  MSS.  and  printed  in  /6jj,  follows  the  shape  of 
a  classical  altar.  From  1634  to  1667  the  shape  is  further  emphasized  by  lines 
drawn  round  the  poem  (cf.  this  frame,  1.  11).  The  lines  are  replaced  from 
1674  by  an  engraving  of  a  full-length  Christian  altar  under  a  classical  canopy, 
with  the  poem  set  under  the  canopy.  A  new  engraving  in  1703  follows  the 
general  lines  of  1674,  but  the  canopy  is  more  in  the  manner  of  Wren,  and  the 
altar  is  adorned  with  tear-drops  or  tongues  of  fire  and  with  a  large  heart  in 
the  centre.  In  1809  there  is  Gothic  panelling  and  canopy-work  behind  a 
modest  altar  with  fringed  cloth,  fair  linen  cloth,  and  the  sacred  vessels. 

In  The  Arte  of  English  Poesie  (1589),  attributed  to  George  Puttenham,  a 
chapter  (Lib.  u,  ch.  xi,  a  miscount  for  xii)  is  devoted  to  poems  yielding  'an 
ocular  representation',  which  are  said  to  be  'fittest  for  the  poetic  amourets  in 
Court'.  Examples  of  shaped  verse  from  'China  and  Tartarie'  are  described, 
and  about  oval  verses  it  is  stated:  'Of  this  sort  are  diuers  of  Anacreons  ditties, 
and  those  other  of  the  Grecian  JLiricks,  who  wrate  wanton  amorous  deuises.' 
Francis  Davison  in  A  Poetical  Rapsody  (1602)  calls  attention  in  his  preface 
to  poems  of  'my  deere  friend  Anomos\  written  'almost  twentie  yeers  since'; 


COMMENTARY  485 

and  among  them  is  'An  Altaic  and  Sacrifice  to  Disdaine',  shaped  like  a  pagan 
altar,  and  with  lines  drawn  round  it.  The  poem  begins 

My  Muse  by  thee  restored  to  life, 
To  thee  Disdaine,  this  Altare  reares. 

Grosart  mentions  also  the  shaped  dedicatory  verses  of  Sylvester  in  Bartas  his 
Deuine  Weekes  &  Workes  Translated  (1605);  the  poem  'Lectoribus'  is 
shaped  Jilte  a  pyramid,  with  greater  help  from  the  printer  than  from  the  poet. 
Although  Herbert  has  only  two  examples  of  shaped  verse,  The  Altar  and 
Easter-wings,  he  has  not  escaped  severe  criticism  (see  Introduction,  p.  xlv). 
Sir  Walford  Davies  makes  a  spirited  defence  of  the  most  artificial  examples 
among  Herbert's  poems  in  his  preface  to  the  Gregynog  edition  of  Poems  of 
George  Herbert  (1923),  and  Mr.  T.  O.  Beachcroft  (The  Criterion,  Oct.  1932) 
defends  Easter-wings. 

1.  2.  cemented.  Accented  on  the  first  syllable,  as  in  The  Church-floore,  p.  67, 
1.  10,  and  Donne's  'The  Extasie',  1.  5. 

1.  4.  A  reference  to  Exod.  xx.  25:  'And  if  thou  wilt  make  mee  an  Altar  of 
stone,  thou  shalt  not  build  it  of  hewen  stone:  for  if  thou  lift  vp  thy  toole  vpon 
it,  thou  hast  polluted  it.' 

I.  8.  Cf.  The  Sinner,  p.  38, 1.  14:  'Remember  that  thou  once  didst  write  in 
stone.' 

II.  13-14.    A  reference  to  Luke  xix.  40:  'I  tell  you,  that  if  these  should 
holde  their  peace,  the  stones  would  immediatly  cry  out.' 

The  Sacrifice  (Page  26) 

In  this  dramatic  monologue,  unlike  any  other  of  the  Temple  poems,  the 
speaker  throughout  is  Christ.  The  series  of  antitheses,  like  those  in  Passio 
Discerpta,  suggests  an  early  manner  of  Herbert;  they  are  not,  however, 
merely  ingenious,  as  they  support  the  leading  idea  of  the  poem,  that  the 
royalty  of  Christ,  attributed  to  him  by  his  persecutors  in  mockery,  is  authentic. 
Mr.  W.  Empson  includes  a  study  of  this  poem  in  his  Seven  Types  of  Ambiguity 
(1930),  pp.  286—95.  A  Latin  version  is  in  Dillingham,  op.  cit.  p.  24. 

1.  i.  all  ye,  who  passe  by.  Erom  Lam,  i.  12.  Cf.  Donne's  paraphrase,  'The 
Lamentations  of  Ieremy\  and  Matt,  xxvii.  39. 

1.  38.  the  Way  and  Truth.  This,  the  reading  of  both  MSS.,  as  well  as  the 
parallel  in  1.  179  (/,  who  am  Truth],  establishes  the  allusion  to  John  xiv.  6: 
*I  am  the  Way,  the  Trueth,  and  the  Life.'  All  the  early  editions  have  the 
way  of  truth. 

1.  45.  They  'lay  hold  on  eternall  life'  (I  Tim.  vi.  12),  not  with  faith,  but 
with  physical  violence. 

1.  47.  who  have  loosed  their  bands.  Cf.  Ezek.  xxxiv.  27:  'They  shall  know 
that  I  am  the  Lord,  when  I  haue  broken  the  bands  of  their  yoke.' 

1.  57.  The  Priest  (the  reading  of  B  and  1633)1  i.e.  'Caiaphas,  the  high 
Priest',  who  examined  and  then  upheld  the  false  witnesses  (Matt.  xxvi.  57—66). 
The  Priests  (W}  agrees  more  closely  with  Matt.  xxvi.  59:  'Now  the  chiefe 
Priests  and  Elders,  and  all  the  councell,  sought  false  witnesse  against  lesus.' 


486  COMMENTARY 

1.  63.  any  robberie.  Cf.  Phil.  ii.  6:  'Who  being  in  the  forme  of  God, 
thought  it  not  robbery  to  bee  equall  with  God.' 

1.71.  Man  received  the  breath  of  life  from  God  (Gen.  ii.  7),  and  this  is  how 
he  sends  it  back  to  him !  A  better  way  of  returning  it  is  in  prayer  {Prayer  I, 
p.  51, 1.  2):  'Gods  breath  in  man  returning  to  his  birth'  (i.e.  to  the  place  of  its 
origin). 

1.  77.  set  me  light',  despise,  set  light  by  me. 

1.  107.  wish.  Cf.  Matt,  xxvii.  25:  'Then  answered  all  the  people,  and  said, 
His  blood  be  on  vs,  and  on  our  children.'  Most  modern  editions  have  with, 
which  is  probably  a  misreading  of  wijh  (1633)1  both  MSS.  have  wish,  which 
is  clearly  right. 

1.  115.  /'/  was  their  own  case.  Cf.  To  all  Angels,  £5V.,  p.  78,  1.  20:  '  'Tis 
your  own  case.'  Murderers  themselves,  they  will  favour  Barabbas,  'who  had 
committed  murder  in  the  insurrection'  (Mark  xv.  7).  case  (//')  seems  more 
likely  to  be  the  author's  word  than  cause  (B  and  1633). 

I.  122.  He  clave  the  stonie  rock.  Although  it  is  said  of  God  that  he  'claue' 
and  'smote  the  stonie  rocke'  (Ps.  Ixxviii.  16,  21,  B.C.P.),  God  cannot,  without 
too  violent  a  transition,  be  the  subject  of  1.  122.    Probably  the  sentence  is 
ironical:  'Caesar  may  have  brought  them  wonderful  material  benefits,  but  he 
cannot  soften  their  hearts,  as  I  know  by  experience,'  (Aas  I  by  proofe  doe  try', 
W). 

II.  129—31.    The  sudden  change  to  the  third  personal  pronoun  in  both 
MSS.  breaks  the  continuity,  but  perhaps  it  may  be  defended  as  heightening 
the  insolence  of  the  soldiers  in  maltreating  one  who  is  the  ruler  of  the  universe. 
The  editor  of  1633  may  have  shied  at  the  departure  from  the  first  personal 
pronoun,  although  he  had  passed  a  similar  reversion  to  the  third  person  in  1.  58. 

I.  141.  abjects-.  degraded  persons.  Cf.  Ps.  xxxv.  15,  B.C. P.:  'yea,  the  very 
abiects  came  together  against  mee  vnawares,  making  mowes  at  nice,  and 
ceased  not.' 

II.  146—7.    'In  vehement  shouting  for  my  death,  each  one  in  the  crowd 
comes  near  to  spending  his  last  breath  (cf.  'spend  my  utmost  breath',  1.  229) 
and  so  dying  before  me.'  Herbert  uses  the  ambiguity  of  utmost  to  suggest  both 
'the  most  that  one  can  do'  and  'final'. 

11.  161-3.  The  same  collocation  of  thorns,  grapes,  vine,  occurs  in  Isa.  v.  1—7, 
which  Herbert  evidently  had  in  mind. 

1.  165.  'The  curse  in  Adams  fall  brought  thorns  upon  the  earth  (Gen. 
iii.  1 8),  and  now  a  crown  of  thorns  is  put  unto  my  brows1  (1.  167). 

1.  170.  The  same  use  of  St.  Paul's  expression,  'that  spirituall  Rocke'  (I  Cor. 
x.  4),  is  made  in  Love  unknown,  p.  129, 1.  1 5. 

1.  179.  turn  into  truth  their  deeds.  They  thought  to  dismiss  Christ's  regal 
claims  by  burlesquing  them;  instead,  these  emblems  are  seen  to  be  his  right. 

I.  193.  ingrosse-.  concentrate. 

II.  205-7.  The  natural  world  came  into  being  by  mere  divine  Fiat,  but 
a  world  of  sinne  can  only  be  redeemed  at  greater  cost  than  by  words. 

11.  2 1 8— 19.  'Sharper  nails  confound  my  soul,  namely,  free-spoken  reproaches 
against  one  who  is  bound  upon  a  cross.'  An  example  of  such  reproaches 
follows  at  once  (1.  221). 


COMMENTARY  487 

1.  234.  am,  without  a  subject  expressed,  is  the  reading  of  both  MSS.  and  of 
1633.  The  third  edition  introduced  Pm,  an  abbreviation  which  is  not  found 
elsewhere  in  The  Temple. 

1.  239.  Cf.  Ps.  Ixxviii.  25 :  'Man  did  eate  Angels  food:  hee  sent  them  meat  to 
the  full/ 

1.  242.  which  once  cur'd.  Cf.  Matt.  xiv.  36:  the  sick  were  brought  to  Jesus 
'that  they  might  onely  touch  the  hemme  of  his  garment'. 

1.  246.  I  full  well  know.  The  dying  Christ  can  only  be  represented  as 
speaking  prophetically  of  the  piercing  of  his  side  after  death. 

1.  247.  As  woman  was  taken  from  Adam's  side,  so  from  the  pierced  side  of 
Jesus  flowed  4blo6d  and  water'  (John  xix.  34),  signifying  the  sacraments. 

The  Thanksgiving  (Page  35) 

1.  4.  preventest\  dost  come  before,  excel. 

I.  5.  Cf.  The  Sacrifice,  p.  31, 1.  1 50:  'When  all  my  tears  were  bloud.'  An 
allusion  to  the  bloody  sweat  (Luke  xxii.  44  and  Affliction  II,  1.  10). 

1.  6.    That  all  thy  body  was  one  doore.   The  word  doore  has  been  found 
difficult,  as  from  1678  it  was  replaced  by  gore;  other  emendations — e.g.  sore, 
pore — have  been  suggested,  but  there  is  no  need  to  emend.    It  is  an  outlet 
for  the  blood;  cf.  Shakespeare,  Julius  Caesar,  in.  ii.  182-4: 
And  as  he  pluck'd  his  cursed  Steele  away: 
Marke  how  the  blood  of  Ccesar  followed  it 
As  rushing  out  of  doores. 
Cf.  'the  doore'  in  Christ's  pierced  side  in  The  Bag,  p.  I  52, 1.  38. 

1.  1 1 .  The  comma  in  1633  after  skipping  is  an  unfortunate  error,  as  the  text 
of  B  'skipping  thy  doleful!  storie'  is  the  equivalent  of 'neglecting  thy  sad  story' 
in  W.  The  error  was  corrected  in  1638. 

1.  13.  The  play  on  words  would  have  been  more  readily  apprehended  in 

Herbert's  day  because  of  such  current  spelling  as  is  found  in  the  A.V.,  e.g. 

John  xviii.  22:  'one  of  the  officers  which  stood  by,  stroke  lesus  with  the  palme 

of  his  hand'.   Miss  K.  I.  Barratt  calls  my  attention  to  the  same  equivoque  in 

.  F.  Quarles,  A  Feast  for  Wormes  (1620),  p.  62: 

Here  maist  thou  see,  how  Pray'r,  and  true  Repentance 
Doe  striue  with  God,  preuaile,  and  turne  his  sentence 
From  strokes  to  stroking. 

1.  14.  Thy  rod,  myposie?  George  Macdonald  (England's  Antiphon,  p.  190) 

suggests  that  Herbert  may  have  in  mind  'Aarons  rod  that  budded'  (Heb.  ix.  4). 

L  44.  V/V  here\  i.e.  in  this  book  of  poems.  He  at  once  turns  to  thy  book  (1.45). 

1.  48.  Victorie!  Prematurely  he  exclaims  that,  by  learning  from  his  Lord 

his  Ars  Amatoria,  he  has  matched  him,  as  he  had  assayed  to  do  (1.  r  8) ;  but  the 

remembrance  of  thy  passion,  which  he  had  postponed  for  later  treatment  (1.  29), 

brings  him  to  a  stand. 

The  Reprisal/  (Page  36) 

The  title  in  W,  The  Second  Thanks-giving,  makes  the  connexion  with  the 
preceding  poem  clearer;  this  poem  takes  up  the  theme  suggested  and  postponed 


488  COMMENTARY 

in  11.  29-30  and  49-50  of  The  Thanksgiving.  It  should  also  be  compared  with 
the  discarded  Jfpoem,  Love  (p.  201),  with  which  it  shares  some  of  the  same 
ideas  and  phrases. 

1.  6.  disentangled.  Cf.  Affliction  7,  p.  47,  1.  41:  'I  was  entangled  in  the 
world  of  strife',  and  The  Starre,  p.  74, 1.  13:  'So  disengag'd  from  sinne  and 
sicknesse.' 

1.  8.  Ay  thy  death.  'Only  in  the  strength  given  me  by  thy  death  could  I  die 
for  thee.' 

I.  14.  Into  thy  conquest.  This,  the  reading  of  both  MSS.,  is  more  pointed 
than  Into  the  conquest  of  1633,  and  it  is  closely  paralleled  in  Love,  p.  202, 
11.  19-20: 

Let  mee  but  once  the  conquest  have 
Vpon  the  matter,  'twill  thy  conquest  prove. 

Grosart,  after  adopting  'Thy  conquest'  in  his  text,  went  back  upon  it  in  his 
note  (i.  223)  and  made  an  interesting  defence  of  'the  conquest*.  Palmer 
retains  'the  conquest*  of  1633,  and  explains:  'By  conquering  him  whom  thou 
dost  conquer — myself — I  share  thy  victory.' 

The  Agonie  (Page  37) 

The  principal  metaphor  is  drawn  from  Isa.  Ixiii,  one  of  the  liturgical 
epistles  for  Holy  Week:  'Who  is  this  that  commeth  from  Edom,  with  died 
garments  from  Bozrah?  ...  I  that  speake  in  righteousnesse,  mightie  to  saue. 
...  I  haue  troden  the  winepresse  alone.'  For  a  fuller  study  of  this  poem,  see 
my  chapter,  'George  Herbert',  in  Seventeenth  Century  Studies  presented  to  Sir 
Herbert  Grierson  (1938),  pp.  158-60. 

II.  1-2.  There  must  be  a  connexion  between  these  lines  and  a  passage  in 
Epistotae  Ho-E/ianae,  Letter  X,  Sect.  5,  2nd  edn.,  1650,  to  which  Palmer 
calls  attention:  'Philosophy  hath  more  of  reality  in  it  than  any  knowledge,  the 
Philosopher  can  fadom  the  Deep,  measure  Mountaines,  reach  the  Starrs  with 
a  Staff,  and  bless  Heaven  with  a  Girdle.'  (Note  the  spelling  Fadom' d  in  B.) 
James  Howell's  letter,  addressed  'To  my  Cosen  Mr.  Stgeon  at  Christ  Church 
Colledge',  is  dated  1627,  but  Mr.  W.  G.  Hiscock  informs  me  that  William 
St.  John  did  not  matriculate  till  Dec.  1628.   Howell's  dates  are  notoriously 
untrustworthy,  and  were  generally  absent  from  the  first  edition.    Even  if 
he  saw  The  Agonie  in  manuscript,  the  poem  is  likely  to  be  later  than  1627, 
as  it  is  not  in  W. 

1.  3.  with  a  staffe.  A  rod  for  measuring  distances  and  heights,  also  known 
as  a  Jacob's  staff.  Cf.  Divinitie,  p.  135, 1.  27. 

1.  ii.  Sinne  is  that  presse.  Dr.  B.  Blackstone  compares  L.  Andrewes, 
Sermons  (1628),  p.  375:  'This  was  the  paine  of  the  Presse  (so  the  Prophet 
calleth  it,  Torcular\)  wherewith  as  if  He  had  beene  in  the  wine-presse,  all  his 
garments  were  stained  and  goared  with  If  loud' 

1.  1 8.  A  kind  of  inversion  of  the  doctrine  of  transubstantiation:  'I  receive 
as  a  refreshing  cordial  what  was  to  Christ  the  blood  of  sacrifice.'  Cf.  The 
Invitation,  p.  180,  11.  11-12:  'And  drink  this,  Which  before  ye  drink  is 
bloud',  and  Divinitie,  p.  1 3  5, 1. 2 1 :  'But  he  doth  bid  us  take  his  bloud  for  wine.' 


COMMENTARY  489 

The  Sinner  (Page  38) 

There  are  1 5  sonnets  in  The  Temple,  besides  the  two  New  Year  sonnets 
(see  p.  206).  Of  these  17  six  (of  which  two  only  are  in  W}  are  in  the 
Shakespearian  form — abab  cdcd  efefgg,  the  other  eleven  having  abab  cdcd  eff 
egg.  The  present  edition  follows  the  MSS.  in  indentation  (generally  observed 
in  1633),  and  in  disregarding  the  practice  of  1633,  which,  in  all  but  four 
sonnets,  puts  line-spaces  after  11.  4,  8,  12  (after  11.  4  and  8  only  in  The 
Holdfast}. 

1.  r.  Ague  is  again  mentioned  in  Affliction  I,  p.  47, 1.  27,  and  The  Crosse, 
p.  165, 1.  13.  Masson  calls  it  'then  the  prevalent  disease  of  the  fenny  Cam- 
bridge district'  (Life  of  Mi/ton,  1881,  i.  167). 

1.  7.  crosse  to  thy  decrees.  Cf.  J.  Playford,  Psalms  &  Hymns  (1671),  p.  19 
(apostrophizing  'the  World*): 

How  cross  art  thou  to  that  designe 
For  which  we  had  our  birth  ? 

1.  8.  J.  Wesley,  rewriting  this  poem  in  Hymns  and  Sacred  Poems  (1739), 
has: 

Th'  immense  Circumference  is  Sin, 

A  Point  is  all  my  Good. 
Cf.  Donne,  'The  second  Anniversary',  11.  436—9. 

1.  9.  O.E.D.  states  that  quintessence  was  stressed  on  the  first  and  third 
syllables  from  the  sixteenth  to  the  eighteenth  centuries;  Milton  used  both 
that  and  the  modern  pronunciation. 

1.  14.  thou  once  didst  write  in  stone.  Cf.  Exod.  xxxi.  18,  and  Sepulchre, 
p.  41, 1.  18. 

Sepulchre  (Page  40) 

1.  5.  our  hearts  good  store.  Cf.  The  Bunch  of  Grapes,  p.  128, 1.  25:  'bring 
forth  grapes  good  store',  and  M.  Hanmer,  Anc.  Eccles.  Hist.  (1577):  'Then 
there  were  captiues  great  store,  and  cheape  inough.' 

1.  13.  took  up  stones.  Cf.  John  x.  31:  'Then  the  lewes  tooke  vp  stones 
againe  to  stone  him.' 

1.  19.  The  letter  of  the  word.  'The  Epistle  of  Christ'  should  have  been 
written  'not  in  tables  of  stone,  but  in  fleshy  tables  of  the  heart'  (II  Cor.  iii.  3). 

Easter  (Page  41) 

1.  3.  takes  thee  by  the  hand.  Cf.  another  Easter  poem,  The  Dawning, 
p.  112,11.  n-12. 

1.  5.  calcined.  Cf.  Browne,  Religio  Medici,  i,  §  50:  'I  would  gladly  know 
how  Moses  with  an  actual  fire  calcin'd,  or  burnt  the  Golden  Calf  into  powder.' 

1.  13.  twist  a  song.  Figuratively,  from  the  plaiting  of  fibres  into  a  cord; 
cf.  Shakespeare,  Much  Ado,  i.  i.  321:  'to  twist  so  fine  a  story*.  It  is  specially 
appropriate  to  polyphonic  music. 

1.  1 5.  three  parts  vied.  O.E.D.,  citing  this  instance,  defines  vie  'to  increase 
in  number  by  addition  or  repetition'.  The  heart  and  the  lute  require  the 


490  COMMENTARY 

Spirit,  which  'helpeth  our  infirmities'  (Rom.  viii.  26),  to  make  the  third  with 
them  to  complete  the  common  chord,  and  perhaps  also  to  'multiply'  it  by 
repeating  the  notes  in  the  upper  and  lower  scales. 

1.  24.  i.e.  though  the  East  give  perfume.  The  gifts  of  the  sun  and  the  East 
are  not  to  compare  with  thy  sweets  (1.  22), 

1.  29.  We  count  three  hundred.  The  days  of  the  year  in  round  numbers; 
but  there  is  only  one  sun-rising  that  brings  light  to  all  the  year  and  through  all 
eternity. 

Easter-wings  (Page  43) 

'The  effect  of  Easter  Wings  is  less  jejune  than  is  sometimes  supposed,  for 
Herbert  was  sufficiently  master  of  his  instrument  to  make  a  double  use  of  the 
pattern.  The  shape  of  the  wings  on  the  page  may  have  nothing  but  ingenuity 
to  recommend  it,  but  the  diminuendo  and  crescendo  that  bring  it  about  are 
expressive  both  of  the  rise  and  fall  of  the  lark's  song  and  flight  (Herbert's 
image)  and  also  of  the  fall  of  man  and  his  resurrection  in  Christ  (the  subject 
that  the  image  represents).'  (Joan  Bennett,  Four  Metaphysical  Poets,  1934, 
p.  66.) 

1.  8.  As  larks.  Cf.  Sion,  p.  107, 1.  23:  'And  ever  as  they  mount,  like  larks 
they  sing.'  * 

1.  10.  Then  shall  the  fall  further  the  flight  in  me.  The  paradox  that  Adam's 
sin  (Jelix  culpa)  occasioned  the  glorious  Redemption  is  familiar  in  St. 
Augustine  and  in  medieval  writers,  and  is  still  used  by  Milton,  P.L.  xii. 
469-78. 

1.  19.  imp  my  wing.  To  imp,  in  falconry,  is  'to  engraft  feathers  in  a  damaged 
wing,  so  as  to  restore  or  improve  the  powers  of  flight'  (O.E.D.). 

//.  Baptisme  II  (Page  44) 

1.  10.  Behither\  short  of,  barring,  save  (O.E.D.,  citing  this  example). 

I.  13.  My  soul  bid  nothing.  The  soul  needs  to  pray  for  nothing  but  to 
retain  its  baptismal  innocence.  Cf.  Vanitie  II,  p.  in,  11.  13-16,  and  H. 
Vaughan's  'The  Retreate'. 

Nature  (Page  45) 

1.  2.  or  travel/.  Walton  relates  that  Herbert's  mother  'would  by  no  means 
allow  him  to  leave  the  University,  or  to  travel'  (Lives,  p.  29).  Cf.  H.  Vaughan, 
'Misery',  11.  73-4: 

I'd  loose  those  knots  thy  hands  did  tie, 
Then  would  go  travel,  fight  or  die. 

1.  10.  by  kinde\  according  to  their  nature,  as  bubbles  will.  Cf.  A  true 
Hymne,  p.  168, 1.  1 5. 

Sinne  I  (Page  45) 

Coleridge  admired  this  sonnet  'for  the  purity  of  the  language  and  the  fulness 
of  the  sense',  and  quoted  it  in  full  in  Biographia  Literaria9  ch.  xix,  and  again 


COMMENTARY  491 

in  Aids  to  Reflection.   In  introducing  it  in  the  former  book  he  describes  it  as 
'equally  admirable  for  the  weight,  number,  and  expression  of  the  thoughts, 
and  for  the  simple  dignity  of  the  language.   Unless,  indeed,  a  fastidious  taste 
should  object  to  the  latter  half  of  the  sixth  line.' 
11.  7-8.  Cf.  H.  Vaughan,  'The  Tempest',  11.  21-4: 

Sure,  mighty  love  foreseeing  the  discent 
Of  this  poor  Creature,  by  a  gracious  art 
Hid  in  these  low  things  snares  to  gain  his  heart, 

And  layd  surprizes  in  each  Element. 

Affliction  I  (Page  46) 

1.  25.  My  flesh  began  unto  my  soul  in  pain.  Coleridge  annotates:  'Either  a 
misprint,  or  a  noticeable  idiom  of  the  word  "began"  ?  Yes  !  and  a  very  beautiful 
idiom  it  is; — the  first  colloquy  or  address  of  the  flesh.'  The  only  use  of  begin  to 
noticed  in  O.E.D.  is  'to  pledge,  toast'.  Grosart  cites  for  this  sense  Joseph  Hall, 
Contemplations  (1634),  ii.  221 :  'O  blessed  Saviour,  we  pledge  thee,  according 
to  our  weaknesse,  who  hast  begun  to  us  in  thy  powerfull  sufferings.'  But  there 
seems  to  be  no  suggestion  of  pledge  or  challenge  in  Herbert's  words,  and  a 
simpler  explanation  may  serve:  the  flesh  in  pain  at  last  begins  to  remonstrate 
with  the  idealizing  soul,  and  utters  its  complaint  in  the  following  three  lines, 
in  which,  it  will  be  noticed,  all  the  verbs  are  in  the  present  tense. 

1.  32.  my  friends  die.  Ludovick  Stuart,  2nd  duke  of  Lennox  and  Richmond, 
died  on  16  Feb.  1623/4;  James,  2nd  marquis  of  Hamilton,  on  2  Mar. 
1624/5;  and  King  James  I  on  27  Mar.  1625.  Bacon  died  on  9  Apr.  1626, 
Andrcwes  on  26  Sept.  1626,  and  Herbert's  mother  in  June  1627.  According 
to  Walton,  'all  Mr.  Herberts  Court-hopes'  died  with  the  death  of  the  three 
first  named. 

1.38.  The  way  that  takes  the  town.  The  phrase  occurs  also  in  the  Aversion 
of  The  Church-porch,  1.  22.  Oley  (Herbert's  Remains,  sig.  b  7V)  explains  it  as 
'Martiall  Achievements',  but  it  is  as  likely  to  be  what  Walton  calls  'the 
painted  pleasures  of  a  Court  life'  or  the  career  of  a  Secretary  of  State. 

1.  47.  //'//  /  came  where.  W,  the  only  extant  MS.  which  Herbert  saw,  has 
where  \  B  has  neere  (with  a  comma),  a  line  is  drawn  under  it,  but  it  is  not 
crossed  through,  and  above  it  is  written  where  (without  a  comma)  by  a  hand 
different  from  the  copyist's  and  in  yellower  ink.  The  MSS.  of  Donne's 
poems  show  the  practice  of  drawing  a  line  under  a  cancelled  word  (Grierson, 
Poems  of  Donne,  ii.  49).  If,  as  I  think  likely,  the  printer  of  1633  used  B, 
he  might  well  print  neere,  as  it  is  not  crossed  out,  but  where  is  likely  to  be  the 
author's  word  and  it  yields  the  better  sense — 'Till  I  came  to  a  point  or  a 
state  of  mind  from  which  I  could  neither  bring  myself  to  withdraw  nor  con- 
tinue in  my  present  course  whole-heartedly.' 

1.  53.  crosse-bias  me:  'give  me  an  inclination  other  than  my  own*  (Grierson, 
Metaphysical  Lyrics  and  Poems,  p.  230).  The  metaphor  from  the  game  of 
bowls  is  used  again  in  Constancie,  p.  73, 1.  32. 

1.  62.  must  be  stout.  Cf.  Mai.  iii.  13:  'Your  words  haue  bin  stout  against 
me,  saith  the  Lord.' 


492  COMMENTARY 

11.  65-6.  The  passionate  return  to  the  first  and  only  allegiance  possible  to 
him  takes  the  form  of  a  paradox:  if  he  cannot  hold  on  to  his  love  of  God  even 
when  he  feels  forsaken  or  unrewarded,  he  had  better  not  hope  to  love  at  all; 
it  is  the  strongest  possible  asseveration  of  his  love.  The  amanuensis  of  W,  who 
is  capricious,  as  Herbert  is  also,  in  writing  u  or  v,  has  'Lett  me  not  loue  Thee, 
if  I  love  Thee  not';  B.  G.  Hall  states  wrongly  that  the  second  love  is  written 
lowe,  which  he  takes  to  be  a  form  of  an  archaic  word  (Fr.  louer,  Lat.  laudare) 
meaning  'praise*.  The  question  does  not,  however,  arise,  as  w  in  ffis  always 
quite  distinct  from  his  v. 

Repentance  (Page  48) 

1.  3.  momentary  and  momentarie  are  the  spellings  of  /^  and  B,  though 
Grosart  states  otherwise,  but  the  form  momentanie  (1633)  was  still  in  common 
use  and  is  found  in  Donne,  Bacon,  Quarles,  and  Burton. 

1.  21.  Thy  wormwood.  Cf.  Jer.  ix.  15:  'Behold,  I  will  feed  them,  euen  this 
people  with  wormewood.' 

1.  22.  stay,  as  often  in  Herbert,  means  'stay  away,  delay  coming'.  Cf.  note 
on  Home,  p.  515. 

1.  25.  for  s inn f  rcbukcst  man.  Cf.  Ps.  xxxix.  i2,*B.C.P.:  'When  thou  with 
rebukes  doest  chasten  man  for  sinne,  thou  makest  his  beautie  to  consume 
away.' 

1.  29.  drop.  B  has  drope,  which  is  possibly  a  spelling  of  droop,  butO.E.D 
gives  no  instances  later  than  the  fourteenth  century,  while  drope  is  found  for 
drop  till  much  later,  and  is  probably  so  intended  in  B. 

1.  32.  the  broken  bones  may  joy.  Cf.  Ps.  li.  8:  'that  the  bones  which  thou 
hast  broken,  may  reioyce.' 

1.  36.  Cf.  Shakespeare,  II  Henry  IF,  iv.  i.  221-3: 

If  we  do  now  make  our  attonement  well, 
Our  Peace  will  (like  a  broken  Limbe  vnited) 
Grow  stronger,  for  the  breaking. 


Faith  (Page  49) 

1.  3.  to  regard  his  ease.  Cf.  The  H.  Communion,  p.  53, 1.  37:  'Thou  hast 
restored  us  to  this  ease.' 

1.  9.  a  rare  outlandish  root.  His  walk  to  heaven  is  hampered  by  the  serpent 
(Gen.  iii.  1 5)  having  bruised  his  heel  (my  foot,  1.  1 1),  but  Christ  provides  an 
antidote,  like  the  snake-root  of  Virginia  (Aristolochia  serpentaria). 

1.  30.  a  great  Clerk.  Cf.  Chaucer,  Reeve's  Tale,  A  4054:  The  gretteste 
clerkes  been  noght  wisest  men.' 

1.  37.  clean.  An  adverb:  wholly,  quite,  as  in  Affliction  I,  p.  48,  1.  65: 
'I  am  clean  forgot.' 

1.  38.  pricking  the  lookers  eie.  From  the  many  allusions  to  the  discomfort  of 
the  eyes  (e.g.  Ungratefulnesse,  1.  17 ;  Frail  tie,  1.  16)  we  may  infer  that  Herbert 
was  specially  sensitive  about  them. 


COMMENTARY  493 

1.43.  an  exact  and  most  particular  trust.  Cf.  the  injunctions  about  his  dead 
wife's  shrine  in  Henry  King's  'The  Exequy',  11.  65-6: 
For  thou  must  audit  on  thy  trust 
Each  graine  and  atome  of  this  dust. 

Prayer  I  (Page  £i) 

1.  i.  Angels  age  is  contrasted  with  'Mans  age'  (Repentance,  p.  48,  1.  7). 
'The  dayes  of  our  age  are  threescore  yeeres  and  ten'  (Ps.  xc.  10,  B.C.P.), 
uncertain  and  troubled,  but  prayer  acquaints  man  with  the  blessed  timeless 
existence  of  the  angels. 

1.  3.  The  soul  in  paraphrase.  A  paraphrase  does  not  epitomize,  as  Palmer 
suggests,  but  rather  it  clarifies  by  expansion;  in  prayer  the  soul  opens  out  and 
more  fully  discovers  itself. 

1.  5.  Engine  against  ttfAlmightie.  Cf.  Artillerie,  p.  139,  especially  1.  25: 
'Then  we  are  shooters  both.' 

1.  7.  An  hour  of  prayer  may  affect  a  universe  which  took  six  days  to  set  in 
order. 

1.  12.  the  bird  of  Paradise.  This  bird  may  be  chosen  for  its  name,  as  well 
as  for  its  brilliant  colouring  and  its  gaiety,  but  a  further  aptness  may  be  dis- 
covered in  John  Wilkins's  description  (New  World,  1640):  'The  Birds  of 
Paradise  .  .  .  reside  Constantly  in  the  Air.' 

The  H.  Communion  (Page  52) 

1.2.*  wedge  of  gold.  Herbert  had  in  mind  Achan's  answer  to  Joshua  (Joshua 
vii.  21):  'When  I  saw  among  the  spoiles  a  goodly  Babylonish  garment,  and 
...  a  wedge  of  gold  .  .  .,  then  I  coueted  them,  and'tooke  them.'  A  contrast 
is  intended  between  the  simple  accessories  of  Anglican  worship  and  those  of 
the  Roman  Catholic  rite. 

I.  3.  who  for  me  wast  sold.  The  reading  in  B,for  mee,  is  corroborated  by 
exact  parallels  in  Dialogue,  p.  114,  1.  15:  'Who  for  man  was  sold',  and 
Antiphon  II,  p.  92,  1.  12:  'For  us  was  sold.'  The  from  me  of  1633  affords  a 
sharper  antithesis  to  To  me  in  1.  4,  but  yields  a  less  satisfactory  meaning.  This 
part  of  the  poem  is  absent  from  W. 

II.  7-9.  thy  way  of  1.  9  is  contrasted  in  Herbert's  manner  with  my  rest,  and 
is  not  a  mere  recapitulation  of  the  way  of  1.  7. 

11.  1 3-24.  The  eucharistic  elements  can  of  themselves  reach  no  farther  than 
the  door  (1.  23)  which  gives  entrance  to  the  soul,  but  the  grace  which  accom- 
panies them  (1.  19)  has  the  key  that  opens  to  the  soul's  inmost  recesses. 

1.  1 5.  fleshy  hearts.  This,  the  reading  of  B,  is  more  likely  to  be  right  than 
fleshly  (1633)  because  it  is  Herbert's  habit  to  adhere  closely  to  the  text  of 
Scripture,  'fleshy  tables  of  the  heart'  (II  Cor.  iii.  3).  'My  flesh,  &  fleshly 
villany'  of  the  discarded  /JTpoem,  The  H.  Communion,  p.  201, 1.  29,  answers 
to  the  'fleshly  lusts'  of  I  Pet.  ii.  1 1. 

1.34.  sinne  to  smother.  The  phrase  recurs  in  The  Church  Militant,  p.  197, 
1.  266. 


494  COMMENTARY 

Antiphon  I  (Page  53) 

'Antiphon.  A  composition,  in  prose  or  verse,  consisting  of  verses  or  passages 
sung  alternately  by  two  choirs  in  worship'  (O.E.D.). 

Love  I  (Page  54) 

11.  1-4.  There  are  evident  reminiscences  of  these  lines,  especially  of  i  and 
4,  in  the  prologue  of  Tennyson's  In  Memoriam. 

1.  i.  this  great  frame.  Cf.  Shakespeare,  Hamlet,  n.  ii.  317:  'this  goodly 
frame,  the  Earth',  and  Milton,  P.L.  viii.  15:  'this  goodly  Frame,  this  World 
Of  Heav'n  and  Earth  consisting.' 

1.  13.  a  skarf  or  glove.  Cf.  Aug.  Conf.  x.  xxxiv.  53,  and  H.  Vaughan,  *Idle 
Verse',  11.  15-16: 

The  idle  talk  of  feav'rish  souls 
Sick  with  a  scarf,  or  glove. 

Love  II  (Page  54) 

1.  1 2.  disseized.  A  legal  term,  like  recover  in  the  preceding  line:  'dispossess, 
usually  wrongfully  or  by  force'  (O.E.D.).  It  is  used  rfgain  in  Submission,  p.  95, 
1.  12:  'Disseize  thee  of  thy  right.' 

1.  14.  who  did  make  and  mend  our  eies.  Cf.  Love  III,  p.  189,  1.  12:  'Who 
made  the  eyes  but  I?'  and  The  H.  Scriptures  I,  p.  58, 1.  9:  'mends  the  lookers 
eyes.' 

The  Temper  I  (Page  55) 

Mr.  Aldous  Huxley,  op.  cit.  pp.  16—17,  commenting  on  this  poem, 
remarks  on  the  'many  conditional  clauses  in  the  writings  of  the  mystics'. 

1.  5.  some  fourtie  heavens.  St.  Paul  speaks  (II  Cor.  xii.  2)  of  being  'caught 
vp  to  the  third  heauen'.  Jewish  apocalypses  speak  of  seven  heavens  or  of  a 
series  of  heavens. 

1.  10.  Those  distances  belong  to  thee\  i.e.  such  distances,  reaching  heaven  and 
hell,  as  are  described  in  the  previous  verse,  befit  thy  nature;  'but  do  not  thou 
stretch  me  so  far.'  Cf.  The  Search,  p.  163,  11.  41-7.  Perhaps  there  is  a  half- 
thought  of  the  distances  which  duellists  are  required  to  keep. 

1.  1 3.  Wilt  thou  meet  arms  with  man?  There  is  a  play  on  the  word  mete  (cf. 
measure,  1.  1 5),  as  of  those  who  measure  arms  before  fighting  a  duel.  Herbert 
has  other  allusions  to  fencing,  e.g.  The  Church-porch,  p.  19, 1.  316. 

1.  20.  And  I  of  hope  and  fear.  'If,  instead  of  attempting  these  distances,  I 
may  nestle  contentedly  under  thy  roof  (cf.  Ps.  Ixxxiv.  3)  in  love  and  trust 
(1.  27),  I  shall  be  quit  of  distractions,  whether  of  hope  or  of  fear.'  Herbert 
often  shows  a  fear  of  unlimited  space  and  loves  the  shelter  of  an  enclosure. 

The  Temper  II  (Page  56) 

1.  4.  Save  that,  and  me.  'Spare  that  mightiejoy  as  well  as  my  heart? 
\.  7.   raise  and  race.    Cf.  The  Sacrifice,  p.  28,  1.  66:  'raz'd,  and  raised*. 
O.E.D.  cites  Archbishop  Parker,  Psalter,  Ixxix:  'Thy  holy  house  they  haue 


COMMENTARY  495 

defylde,  Hierusalem  is  raced',  and  gives  other  instances  of  race,  as  a  form  of 
raze,  in  Herbert's  time  and  later. 

1.  9.  thy  chair  of  grace-,  i.e.  throne  (cf.  'Majestic',  1.  16).  Similarly  in 
Jordan  I,  p.  56, 1.  5  and  Church-rents  and  schismes,  p.  140,  l.io. 

Jordan  I  (Page  56) 

Many  explanations  have  been  attempted  of  the  title.  Grosart  suggests  that 
Herbert,  having  crossed  into  his  Promised  Land,  can  now  take  Jordan  for  his 
Helicon.  (This  would  have  its  dangers;  Fuller  remarked  of  Sternhold  and 
Hopkins  that  their  'piety  was  better  than  their  poetry,  and  they  had  drank 
more  of  Jordan,  than  of  Helicon*.)  Palmer,  quoting  Giles  Fletcher  (Christs 
Victorie,  pt.  iv,  stanza  5)  on  Jordan's  'crooked  tide',  thinks  that  Jordan 
represents  'the  artificiality  and  the  indirectness  of  the  love-poets'  and  that 
Herbert  'calls  such  love-utterances  Jordans'.  Though  it  is  more  meander- 
ing than  most  rivers,  so  scriptural  a  writer  as  Herbert  is  not  likely  to  use 
Jordan  as  a  term  of  reproach.  It  is  simpler  to  see  an  allusion  to  Elisha's 
counsel  to  Naaman  the  Syrian  who  preferred  the  rivers  of  Damascus  (II  Kings 
v.  10):  'Goeand  wash  in  lordane  seuen  times . . .  and  thou  shalt  be  cleane.' 
This  is  exactly  paralleled  in  Thomas  Lodge's  preface  to  Prosopopeia  (1596, 
sig.  A  8),  where  he  prays  that  'now  at  last  after  I  have  wounded  the  world 
with  too  much  surfet  of  vanitie,  I  maye  bee  by  the  true  Helizeus,  cleansed 
from  the  leprosie  of  my  lewd  lines,  and  beeing  washed  in  the  Jordan  of  grace* 
imploy  my  labour  to  the  comfort  of  the  faithfull'. 

'A  protest,  it  is  said,  against  love  poems,  but  also,  I  think,  against  the 
pastoral  allegorical  poetry  of  the  Cambridge  Spenserians'  (Grierson,  op.  cit. 
p.  230).  In  11. 9-10  of  this  poem,  and  still  more  in  the  second  Jordan  (p.  102), 
Herbert  may  be  expressing  his  attraction,  for  his  own  use  at  any  rate,  to  a 
simpler  manner  of  expression  than  the  intellectual  subtleties  affected  by 
Donne. 

1.  5.  Not  to  a  true,  but  painted  chair?  H.  Vaughan  has  the  same  antithesis 
of  true  and  pain  ted  in.  The  Mount  of  Olives  (Works,  ed.  Martin,  i.  186). 

I.  7.    sudden  arbours',  that  appear  unexpectedly,  it  being  an  aim  of  the 
designer  of  a  garden  that  it  should  have  surprises.   Cf.  J.  Beaumont,  Psyche, 
iv.  Ixxxviii:  'Up  sprung  a  suddain  Grove',  and  Addison's  hymn  (Spectator \ 
26  July  1712): 

The  barren  Wilderness  shall  smile 

With  sudden  Greens  and  Herbage  crown 'd. 

1. 1 2.  pull  for  Prime:  'to  draw  for  a  card  or  cards  which  will  make  the  player 
prime'  (O.E.D.).  Cf.  The  Church  Militant,  p.  193,  1.  134,  and  Donne, 
Satyre  II,  1.  86:  'men  pulling  prime.'  For  the  card-game  of  primero,  see  note 
on  The  Church-porch,  1.  297,  p.  481. 

Employment  I  (Page  57) 

II.  17-20.   There  are  reminiscences  of  these  lines  in  Coleridge's  poem, 
'Work  without  Hope'. 


496  COMMENTARY 

1.  21.  no  link  of  thy  great  chain.  Donne,  who  specially  condemned  sloth, 
in  a  sermon  preached  at  Paul's  Cross  in  1616/7  has  the  same  phrase  (XXVI 
Sermons,  xxiv.  343):  'If thou  wilt  be  no  link  of  Gods  Chain',  &c. 

1.  23.  thy  consort.  O.E.D.  cites  R.  Holme,  The  Academy  of  Armory  (1688): 
'A  Consort  is  many  Musitians  playing  on  several  Instruments.' 

The  H.  Scriptures  I  (Page  58) 

1.  2.  a  hony  gain.  Cf.  Ps.  cxix.  103:  'How  sweet  are  thy  words  vnto  my 
taste !  yea,  sweeter  then  hony  to  my  mouth.' 

1.  8.  thankful!',  as  we  say  'grateful'  to-day. 

1.  1 1.  Lidger  (Lieger  163 j2,  Leiger  1634):  one  appointed  to  'lie'  or  reside 
at  a  foreign  court,  a  resident  ambassador.  This  gives  an  added  point  to  the  use 
of  the  word  states  in  the  following  line. 

1.  13.  handsel!',  a  first  instalment,  a  pledge  of  what  is  to  follow. 

The  H.  Scriptures  II  (Page  58) 

Priest  to  T.  (p.  229, 11.  4,  10)  recommends  'a  djjigent  Collation  of  Scrip- 
ture with  Scripture',  and  asserts  'the  coherence'  of  a  text  with  'what  goes 
before,  and  what  follows  after'. 

1.  2.  configurations',  the  relative  positions  of  the  celestial  bodies. 

1.  7.  as  dispersed  herbs  do  watch  a  potion.  The  word  watch  was  sometimes 
used  in  the  sense  of  'contrive',  though  generally  of  contriving  mischief;  but 
here  the  potion  must  be  supposed  to  do  good.  As  the  verses  of  Scripture  are 
said  to  mark  one  another  that  they  may  by  combination  guide  man  to  salva- 
tion, so  the  scattered  herbs  are  on  the  watch  to  be  combined  in  a  potion,  for 
they  'gladly  cure  our  flesh'  (Man,  1.  23).  Dr.  Dorothy  L.  Graham  notes  that 
Vaughan  speaks  of  herbs  watching  in  'The  Night',  11.  23-4  (of  Jesus  alone  on 
the  hill-side): 

Where  trees  and  herbs  did  watch  and  peep 
And  wonder,  while  the  Jews  did  sleep. 

Also  in  'The  Favour',  11.  7-8: 

Some  kinde  herbs  here,  though  low  &  far, 
Watch  for,  and  know  their  loving  star. 

Vaughan,  and  Herbert  to  a  less  extent,  affect  the  notion  of  affinities  existing 
between  the  lowly  inanimate  things  of  earth  and  the  stars,  and  it  will  be 
noticed  that  allusions  to  the  stars  occur  at  the  beginning  and  end  of  Herbert's 
poem.  Cf.  Providence,  p.  1 19, 11.  73-7,  especially  1.  77:  'And  if  an  herb  hath 
power,  what  have  the  starres?'  and  Employment  II,  p.  79,  11.  19-20:  'the 
starres  Watch  an  advantage  to  appeare.' 

Both  MSS.  and  all  the  early  editions  agree  in  reading  watch,  but  Coleridge 
suspected  'some  misprint'.  None  of  the  conjectures — match,  patch,  hatch  ('to 
bring  to  full  development,  especially  by  a  covert  or  clandestine  process', 
O.E.D.),  destill  (replacing  do  watch:  cf.  Praise  I,  p.  61,  1.  13:  'An  herb 
destill'd') — is  satisfactory,  and  no  emendation  appears  to  be  needed. 


COMMENTARY  497 

1.  1 1.  Thy  words  dofinde  me  out.  Cf.  Coleridge,  Confessions  of  an  Inquiring 
Spirit,  Letter  II,  ad  init.:  'the  words  of  the  Bible  find  me  at  greater  depths  of 
my  being'  than  those  'in  all  other  books  put  together'. 

Whitsunday  (Page  59) 

1.  14.  Hung  down  his  head.  Repeated  in  Miserie,  p.  101, 1.  33. 

1.  17.  those  pipes  of  gold:  i.e.  the  apostles  as  channels  of  grace  (perhaps,  as 
Palmer  suggests,  with  an  allusion  to  'the  two  golden  pipes'  of  Zech.  iv.  12). 

1.  20.  The  martyrdom  of  the  apostles  turned  to  the  disadvantage  of  those 
who  put  them  to  death. 

1.  23.  braves',  defiant  threats.  Cf.  Fuller,  Worthies,  i.  33:  'Bitter  was  the 
Brave  which  railing  Rabsheca  sent  to  holy  Hezekiah.' 

I.  25.  Cf.  R.  Southwell,  <$",  Peters  Complaint,  cxxxii.  4:  'Bee  thou  thyself, 
though  changeling  I  offend.' 

Grace  (Page  60) 

II.  1-4.  Cf.  Job  xiv.  7-9.  The  stock  is  the  trunk  of  a  tree. 

11.  i  i-i  2.  'Grass  cannot  call  for  dew  and  yet  receives  it,  but  I  can  and  do 
call  for  the  dew  of  thy  grace;  O,  do  thou  drop  it  upon  me.'  There  is  a  play  on 
words ;  grasse  replaces  grace,  which  is  found  in  the  third  line  of  every  other 
verse  except  the  last. 

Praise  /(Page  61) 

I.  i  r.  with  a  sling.  As  David  slew  Goliath  'with  a  sling  and  with  a  stone' 
(I  Sam.  xvii.  50). 

II.  13—16.  The  effects  of  the  potion  when  drunk  ascend  to  the  brain  and  so 
dwell  next  door  to  and  on  the  same  floor  as  a  brave  soul  (it  being  assumed  that 
the  head  is  the  seat  of  the  soul) ;  if  God  exalts  the  poor,  they  do  even  better, 
they  dwell  near  God.  I  owe  this  explanation  to  Mr.  H.  F.  B.  Brett-Smith. 

Affliction  II  (?Vigt  62) 

11.  4-5  *Even  if,  by  way  of  paying  off  my  debt  by  instalments  (in  broken 
pay,  fractionally),  I  were  to  die  once  in  every  hour  of  a  life  as  long  as 
Methuselah's.' 

1.  10.  discolour:  take  the  colour  out  of,  render  pallid.  Cf.  Justice  II, 
p.  141,1.  5. 

1.  15.  imprest:  a  payment  in  advance,  especially  of  soldiers  and  sailors;  an 
earnest. 

Mattens  (Page  62) 

The  new  light  (1.  18)  of  each  morning  reveals  to  man  the  visible  world  and 
takes  all  his  attention  (1.  16),  but  he  ought  to  recognize  also  the  love  of  the 
Creator  (the  workman,  1.  19). 

917.15  K 


498  COMMENTARY 

Sinne  II  (Page  63) 

The  clue  to  this  poem  is  the  doctrine  maintained  by  St.  Augustine  (Conf. 
vn.  xi-xvi.  17-22),  by  St.  Thomas  (Summa  TheoL,  Pars  II,  Quaestio  xlviii) 
and  other  schoolmen,  that  evil  non  est  substantial  there  is  no  evil  substance 
alongside  of  good,  as  substance  and  goodness  are  interchangeable  (bonum 
convertitur  cum  ente),  but  evil  is  a  privation  or  corruption  of  good.  Even  the 
devil  (11.  2—3)  is  a  fallen  angel.  Evil  is  a  defect,  and  defect  (though  an  un- 
doubted fact)  is  not  the  presence  of  an  additional  real  character  in  the  thing, 
but  a  failure  of  the  thing  to  attain  the  degree  of  positive  actuality  which 
befits  it.  Since,  then,  in  this  sense  evil  has  no  being  (1.  5),  man  cannot  see 
evil  itself  (1.  8)  but  only  good  things  or  spirits  corrupted.  In  the  last  line  of 
'The  Litanie'  Donne  says,  'As  sinne  is  nothing,  let  it  no  where  be',  and  he 
develops  the  theme  in  some  of  his  sermons,  e.g.  LXXX  Sermons,  xvii.  170-1: 
'You  know,  I  presume,  in  what  sense  we  say  in  the  Schoole,  Malum  nihil, 
and  Peccatum  nihil,  that  evill  is  nothing,  sin  is  nothing;  that  is,  it  hath  no 
reality,  it  is  no  created  substance,  it  is  but  a  privation,  as  a  shadow  is,  as  sick- 
nesse  is;  so  it  is  nothing/  But,  as  Dr.  E.  M.  Simpson  points  out  (A  Study  of 
the  Prose  Works  of  Donne,  p.  109),  Donne,  with  his  profound  sense  of  the 
reality  of  sin,  was  not  altogether  satisfied  about  'that  inextricable  point* 
(LXXX  Sermons,  xxxv.  342),  and  sometimes  expresses  himself  otherwise, 
e.g.  Fifty  Sermons,  xxi.  176—7: 

And  we  must  not  think  to  ease  our  selves  in  that  subtilty  of  the  School, 

Peccatum  nihil.  .  .  .  This  is  true;  but  that  will  not  ease  my  soul,  no  more 

then  it  will  ease  my  body,  that  sicknesse  is  nothing,  and  death  is  nothing. 

. . .  And  therefore  as  we  fear  death,  and  fear  damnation,  though  in  discourse, 

and  in  disputation,  we  can  make  a  school-shift,  to  call  them  nothing,  and 

but  privations,  so  let  us  fear  sin  too,  for  all  this  imaginary  nothingness, 

which  the  heat  of  the  School  hath  smoak'd  it  withall. 

1.  10.  perspective:  'a  picture  or  figure  constructed  so  as  to  appear  distorted 

except  from  one  particular  point  of  view'  (Onions).  Devils  are  our  sins  seen 

askew;  we  are  saved  from  seeing  sin  in  its  full  horror,  but  only  'per  speculum, 

in  aenigmate'.   Shakespeare  has  a  similar  metaphorical  application  (Ant.  and 

C/eop.  ii.  v.  115-16): 

Though  he  be  painted  one  way  like  a  Gorgon, 
The  other  way 's  a  Mars. 

Even-song  (Page  63) 

1.  7.  Cf.  Ps.  cxxx.  3,  B.C.P.:  'If  thou  Lord  wilt  be  extreme  to  marke  what 
is  done  amisse:  oh  Lord,  who  may  abide  it?' 

1.  8.  his  sonne.  For  the  play  on  the  word,  see  note  on  The  Bonne,  p.  536. 

Church-monuments  (Page  64) 

Mr.  G.  Williamson  (The  Donne  Tradition,  p.  95)  finds  this  poem  'an 
example  of  the  charnel-house  mood  of  Donne',  but  it  is  also  characteristic  of 


COMMENTARY  499 

Herbert,  who  uses  the  word  dust  35  times  in  his  poems,  almost  always  in 
reference  to  man's  origin  and  his  dissolution. 

The  poem  in  both  MSS.  is  without  stanzas,  and  it  will  be  noticed  that  there 
is  no  punctuation-mark  or  a  comma  only  at  the  end  of  11.  6,  12,  and  18,  but 
the  editor  of  1633  recognized  that  the  rhyme-scheme  implies  a  six-line  stanza. 

11.  14—16.  'What  shall  distinguish  tomb  and  bodies,  when  all  are,  sooner 
or  later,  commingled  in  one  heap  of  dust,  and  when  the  hour-glass  shall  be 
dust  like  that  which  it  now  contains?'  (1.  20.) 

1.  23.  How  tame  these  ashes  are,  how  free  from  lust.  Cf.  A.  Marvell,  'To 
his  Coy  Mistress',  11.  25-32. 

Church-musick  (Page  65) 

1.  5.  without  a  bodie  move.  Cf.  Musae  Responsoriae,  xxm,  p.  394, 11.  25—6: 
'spiritum  Caeno  profani  corporis  exuens',  and  R.  Hooker,  Eccl.  Pol.  v. 
xxxviii.  r  (of  music):  'filling  the  minde  with  an  heauenly  ioy  and  for  the  time 
in  a  maner  seuering  it  from  the  body.'  Also  Spenser,  'An  Hymne  of  Heavenly 
Beautie',  11.  267-8: 

Ne  from  thenceforth  doth  any  fleshly  sense, 
Or  idle  thought  of  earthly  things  remaine. 

1.  8.  God  help  poore  Kings.  'From  this  height  of  rapt  abstraction,  those 
upon  whom  the  burden  of  the  world  rested  were  but  objects  of  distant  pity' 
(S.  R.  Gardiner,  Hist.  Eng.  vii,  p.  270).  Cf.  Browne,  Re/igio  Medici,  ii,  §  15: 
'I  shall  be  happy  enough  to  pity  Caesar?  There  is  possibly  a  reminiscence  of 
the  last  soliloquy  of  Richard  II  on  his  hearing  music  which  'mads'  him 
(v.  v.  41-64). 

1.  9.  Comfort',  as  an  interjection,  take  comfort.  Cf.  Shakespeare,  Richard 
Hi  m.  ii.  82:  'Comfort,  rny  liege;  remember  who  you  are.' 

1.  12.  Cf.  Mem.  Matris  Sacr.  n,  p.  423, 11.43-4:  'Musice  . . .  visa  est  quasi 
Caelestis  harmoniae  breue  praeludium.' 

Church-lock  and  key  (Page  66) 

This  poem  was  entitled  Prayer  in  W  and  followed  The  H.  Communion. 
When  Herbert  revised  it  and  introduced  the  word  locks  in  the  first  line,  he 
renamed  it  and  grouped  it  with  the  poems  on  the  monuments,  music,  floor, 
and  windows  of  the  church. 

I.  5.  cold  hands  are  angrie.  O.E.D.,  citing  Florio's  'angrie  kibes,  chilblanes', 
gives  the  meaning  'inflamed,  smarting  as  a  sore',  and  the  word  is  still  used 
colloquially  in  this  sense;  but  here  it  suggests  as  well  an  unreasonable  man's 
laying  the  blame  for  his  cold  hands  on  a  sulky  fire.  Angrie  is  used  in  a  rather 
different  sense  in  Venue,  p.  87, 1.  5. 

II.  1 1- 1 2.  Stones  in  the  bed  of  a  shallow  brook  make  the  current  run  more 
noisily  (cf.  'Out-crying',  1.  3). 

The  Church-floore  (Page  66) 

1.  1 5.  the  marble  weeps.  Again  in  Grieve  not,  £ffr.,  p.  136, 1.  23.  Cf.  Virg. 
Geo.  i.  480:  'Et  maestum  illacrimat  templis  ebur,  aeraque  sudant.' 


500  COMMENTARY 

1.  17.  Blows  all  the  dust  about  the  floore.  A  similar  idea  is  used  with  great 
effect  by  Donne,  LXXX  Sermons,  xv.  148: 

and  when  a  whirle-winde  hath  blowne  the  dust  of  the  Church-yard  into  the 
Church,  and  the  man  sweeps  out  the  dust  of  the  Church  into  the  Church- 
yard, who  will  undertake  to  sift  those  dusts  again,  and  to  pronounce,  This 
is  the  Patrician,  this  is  the  noble  flowre,  and  this  the  yeomanly,  this  the 
Plebeian  bran  ? 

The  Windows  (Page  67) 

1.  6.  anneal-,  fix  the  colours,  after  painting,  by  heating  the  glass.   Again  in 
Love-joy,  p.  116,  1.  3. 


(Page  68) 

1.  1  5.  let  loose  to:  aim  at,  as  one  lets  an  arrow  loose  at  a  target. 

I.  1  6.   Take  up  within  a  cloisters  gates.  The  stock  example  of  the  emperor 
Charles  V  giving  up  his  thrones  for  the  cloister  in  1556  was  a  favourite  topic  in 
the  Conversations  of  Little  Gidding.  For  take  up,  cf.  Pepys,  Diary,  14  Oct. 
1662:  'To  Cambridge  .  .  .  whither  we  come  at  about  nine  o'clock  and  took 
up  at  the  Beare.' 

II.  22-4.  fumes  .  .  .from  a  huge  King.  Cf.  Oratio  in,  p.  452,  11.  16-17, 
Ordericus  Vitalis  (Hist.  Eccles.  662  c)  tells  that  at  the  burial  of  William  the 
Conqueror  in  the  abbey  church  at  Caen,  on  his  corpulent  body  being  thrust 
into  the  narrow  stone  coffin,  'pinguissimus  venter  crepuit,  et  intolerabilis 
foetor  circumstantes  personas  ct  reliquum  vulgus  implevit'. 

I.  28.   rent\  intransitive  verb,  a  variant  of  rend,  tear.    Books  will  outlast 
human  bodies.  Cf.  Priest  to  T.  p.  234,  1.  2. 

II.  29-32.  The  reputation  which  you  have  taken  so  much  pains  to  create 
will  rest  ultimately  on  the  intelligence  and  appetite  of  those  who  come  after 
your  day.' 

1.  33.  discoursing:  in  the  now  obsolete  sense  of  'busily  thinking,  passing 
rapidly  from  one  thought  to  another'  (O.E.D.). 

The  Quidditie  (Page  69) 

The  quiddity,  properly  the  schoolmen's  term  for  the  nature  or  essence  of  a 
thing,  came  to  be  used  for  any  over-subtle  or  captious  distinction.  Falstaff 
rallies  Prince  Hal  about  'thy  quips  and  thy  quiddities'  (I  Henry  IV,  i.  ii.  51). 

1.  8.  my  great  stable.  The  my  of  both  MSS.  is  more  vivid  than  the  a  which 
replaces  it  in  2633.  The  owner  shows  off  his  possessions  to  his  guests. 

1.  10.  Ha//\  probably  the  hall  of  a  Livery  Company,  in  which  business  was 
transacted  for  the  sale  of  the  members'  goods. 

1.  12.  most  take  all.  Mr.  J.  Middleton  Murry  kindly  allows  me  to  give  his 
explanation:  'The  titles  to  esteem  which  verse  is  not  are  first  detailed;  then  it 
is  declared  that  verse  nevertheless  is  the  quiddity  of  them  all,  in  the  very  real 
sense  that  Herbert  in  his  poetry  comes  nearest  to  God  and  most  partakes  of  the 
creative  power  that  sustains  all  these  excellences.' 


COMMENTARY  501 

Humilitie  (Page  70) 

The  distinctive  tribute  which  the  beasts  (man's  natural  passions:  cf.  The 
Church-porch^  11.  263-4)  brought  were  allotted,  each  to  the  Virtue  best  fitted 
by  its  contrary  quality  to  use  them  aright:  e.g.  the  hare's  ears  were  given  to 
Fortitude  and  the  fox's  brain  to  Justice.  All  went  well  until  the  Virtues^// 
out  over  the  Peacocks  plume  \  the  beasts  took  advantage  of  this  diversion  and 
would  have  prevailed,  but  that  Humility's  tears  ruined  the  plume,  and  the 
Virtues,  having  now  nothing  to  quarrel  over,  joined  forces  against  the  beasts. 

There  is  some  likeness,  as  Palmer  points  out,  to  Sidney's  poem,  'As  I  my 
little  flock',  in  which  the  beasts  bring  each  his  particular  quality  to  Jove,  for 
him  to  combine  them  in  creating  man  to  be  their  ruler:  'The  fox  gaue  craft; 
the  dog  gaue  flattery:  Ass  patience',  &c. 

1.  3.  beasts  and  fowl.  The  singular  collective  form,  found  in  both  MSS.,  is 
altered  \afowls  in  1633.  The  collective  occurs  more  than  once  in  the  A.V.  in 
the  same  connexion,  e.g.  I  Kings  iv.  33  (of  Solomon) :  'hee  spake  also  of  beasts, 
and  of  foule,  and  of  creeping  things,  and  of  fishes.' 

1.  10.  giv'n  to  Mansuetude.  Sir  Paul  Rycaut's  translation  (1681)  from  the 
Spanish  of  Baltasar  Gracian's  The  Critick  has  an  almost  identical  phrase: 
'A  Lion  whose  fierceness  had  been  lately  turned  to  the  Mansuetude  of  a  Lamb.' 

1.  13.  The  coral  chiefly  known  in  Herbert's  time  was  red;  Covcrdale 
translates  Lam.  iv.  7,  'Their  colour  was  fresh  read  as  the  Corall'.  The  coral  I- 
chain,  therefore,  fitly  describes  the  turkey's  red  wattle,  which  symbolizes 
fleshliness.  The  word  jealous  was  used  specially  of  amorous  rivalry. 

1.  29.  bandying.  O.E.D.,  citing  this  example,  defines  'to  band  together, 
league,  confederate  (cf.  Fr.  se  banderf.  The  reading  in  By  banding,  does  not 
scan  and  must  be  a  copyist's  error. 

1.  31.  amerced',  fined,  here  with  the  penalty  expressed. 

Fraihie  (Page  71) 

1.  1 6.  prick:  inflame,  make  to  smart.  This  sense  is  evident  from  the  earlier 
reading  in  W,  'Troubling  mine  eyes'. 

I.  19.  Affront',  confront,  as  in  Milton,  P.L.  i.  391. 

Constancie  (Page  72) 

Grosart  noticed  an  allusion  to  this  poem  in  the  dedication  of  The  Standard 
of  Equality  (1647)  by  Philo-Dicaeus  to  Sir  John  Danvers:  'it  directed  my 
thoughts  unto  your  selfe,  having  heard  that  the  Author  in  his  lifetime  had 
therein  designed  no  other  Title  than  your  Character  in  that  Description.'  It 
little  corresponds,  however,  to  what  is  known  of  Sir  John's  character  and 
career.  In  this  poem  Herbert  is  but  following  the  contemporary  fashion  of 
writing  Characters  like  Campion's  'The  man  of  life  upright'  and  Sir  Henry 
Wotton's  'The  Character  of  a  Happy  Life'.  Wordsworth's  'Character  of  the 
Happy  Warrior'  owes  something  to  Herbert's  poem. 

II.  26-30.  The  same  thought  and  some  of  the  same  words  recur  in  Letter 
xn,  p.  376,11.  3-1 1. 


502  COMMENTARY 

11.  31-3.  The  bowler  is  apt  to  writhe  his  shoulders,  and  to  continue  in  a 
strained  posture  or  even  to  strain  further  after  discharging  the  ball,  in  a  vain 
hope  that  he  can  twist  it  into  a  right  course;  so  he  shares  the  twistings  of  the 
ball  to  no  purpose.  Cf.  Webster,  The  White  Devil,  i.  ii: 

The  Duke  your  maister  visits  me  I  thanke  him, 
And  I  perceaue  how  like  an  earnest  bowler 
Hee  very  passionatelie  leanes  that  way, 
He  should  haue  his  boule  runne. 

Cf.  also  J.  Earle,  Microcosmographie  (1628),  xxx.  'A  Bowl-alley':  'No  antick 
screws  men's  bodies  into  such  strange  flexures',  and  Quarles,  Emblems, 
i.  x.  13-14: 

See  how  their  curved  bodies  wreath,  and  screw 
Such  antic  shapes  as  Proteus  never  knew. 

Affliction  III  (Page  73) 

11.  8-9.  Herbert  expresses  the  popular  notion  that  a  sigh  diminishes  man's 
vital  strength  and  so  shortens  his  life.  Cf.  U Envoy,  p.  199, 1.  14,  and  Donne, 
'A  Valediction:  of  weeping',  11.  26—7: 

Since  thou  and  I  sigh  one  anothers  breath, 

Who  e'r  sighes  most,  is  cruellest,  and  hasts  the  others  death. 

God  knows  our  allotted  score  (tallies,  1.  8)  and  how  much  of  life  is  left  to  us 
(what^s  behindey  1.  9). 

11.  17-18.  'They  who  praise  thee  only  for  thy  death  on  the  cross,  praise 
thee  below  thy  deserts,  for,  by  sharing  in  the  grief  and  sufferings  of  all  thy 
members  (11.  2,  16),  thou  diest  daily.' 

The  Starre  (Page  74) 

1.  30.  like  a  laden  bee.  Cf.  H.  Vaughan,  'The  Bee',  11.  105-6:  Mike  a  laden 
Bee,  I  may  fly  home,  and  hive  with  thee.' 

Sunday  (Page  75) 

I.  5.  cares  balm  and  bay.  There  may  be,  as  Palmer  suggests,  an  allusion  to 
the  notion  which  Browne  discusses  in  Pseudodoxia,  n.  vi.  6,  'that  Bayes  [i.e. 
bay-trees]  will  protect  from  the  mischief  of  Lightning  and  Thunder';  more 
probably  bay  here  means  a  haven. 

II.  2  2-8 .  The  words  used  in  the  comparison  of  Sundays  and  week-days  with 
the  arrangement  of  a  garden  suggest  Bacon's  advice  (Essays,  XLVI,  Of  Gardens): 

The  Garden  is  best  to  be  Square;  Incompassed,  on  all  the  Foure  Sides, 
with  a  Stately  Arched  Hedge.   The  Arches  to  be  upon  Pillars,  of  Car- 
penters Worke,  of  some  Ten  Foot  high,  and  Six  Foot  broad:  And  the 
Spaces  between,  of  the  same  Dimension,  with  the  Breadth  of  the  Arch. 
11.  26-8.  Cf.  H.  Vaughan,  'The  Bee',  11.  1-2: 

From  fruitful  beds  and  flowry  borders 
Parcelled  to  wastful  Ranks  and  Orders. 


COMMENTARY  503 

1.  27.  thai  is  bare:  i.e.  the  spaces  between  the  flower-beds,  like  the  intervals 
between  Sundays,  are  bare. 

I.  40.  took  in\  enclosed,  took  into  cultivation. 

II.  43-9.  The  rest-day  of  the  Creation,  the  seventh  day  of  the  week,  was 
inhinged  by  the  substitution  of  the  first  day  commemorating  the  Resurrection. 
The  word  unhinge  means  here  'to  unsettle  an  established  order  of  things',  and 
is  well  in  its  primary  sense  it  fits  Samson's  bearing  the  doors  away  (1. 47).  The 
tame  comparison  of  the  earthquake  at  the  death  of  Christ  (Matt,  xxvii.  51) 
.vith  Samson's  overturning  of  the  temple  pillars  (Judges  xvi.  2  5-30)  is  made  in 
Pass  to  Discerpta,  xvm,  p.  408. 

1.  47.  Sampson,  though  etymologically  indefensible,  is  retained  in  the  text, 
is  it  is  the  spelling  in  both  MSS.  and  in  Herbert's  autograph  of  Passio 
Discerpta,  xvm  (see  frontispiece).  The  A.V.,  like  the  Geneva  Bible  and  the 
Bishops',  has  Sampson  in  the  only  mention  of  him  in  the  New  Testament 
[Heb.  xi.  32),  but  Samson  always  in  Judges.  Donne  and  others  of  Herbert's 
time  often  spell  Sampson. 


Avarice  (Page  77) 

11.  13-14.  Cf.  Providence,  p.  119, 11.  81-4,  and  the  note,  p.  519. 

To  all  Angels  and  Saints  (Page  77) 

1.  I.  after  a/I  your  bands.  If  the  glorious  spirits  are  angels,  the  meaning  is 
according  to  your  ranks',  with  an  allusion  to  the  nine  orders  of  angels.  But, 
is  angels  are  sinless  and  cannot  know  ti&  frown  of  God,  'the  spirits  of  just  men 
nade  perfect'  may  be  intended,  who  incurred  the  frown  (cf.  The  Flower, 
3.  1 66,  1.  35)  by  sinful  acts  in  their  earthly  life,  and  have  now  received  'a 
:rown  of  glory'  (I  Pet.  v.  4):  in  that  case  bands,  an  old  variant  of  bond*,  means 
he  fetters  of  sin  (cf.  Collect  for  Trinity  XXIV  in  B.C.P.:  'delivered  from  the 
)ands  of  those  sins,  which  by  our  frailty  we  have  committed',  and  the  note  on 
The  Sacrifice,  p.  485, 1.  47). 

I.  10.   Mother  of  my  God.  Donne  also  calls  Mary  cthe  Mother  of  God' 
LXXX  Sermons,  xii.  1 1 2),  'whom  no  man  can  honour  too  much,  that  makes 
ler  not  God',  though  he  does  not  allow  that  the  saints  'receive  appeales  from 
3od,  and  reverse  the  decrees  of  God'  (ibid.  v.  46:  cf.  1.  22  of  Herbert's  poem), 
n  more  detail  Donne  discusses  'the  degrees  of  Glory  in  the  Saints'  and  their 
icavenly  crowns  in  Sermon  Ixxiii. 

II.  1 1- 1 2.  the  gold,  The  great  restorative.  Cf.  Donne,  Elegy  xi.  r  1 2 :  'Gold 
s  Restorative,  restore  it  then.'  'At  one  time  when  Bishop  Morton  gave  him  a 
;ood  quantity  of  Gold  (then  a  usefull  token)  saying,  Here  Mr.  Donne,  take 
'his,  Gold  is  restorative-.  He  presently  answered  Sir,  I  doubt  I  shall  never 
-e  store  it  back  again:  and  I  am  assured  that  he  never  did*  (J.  Barwick,  Life  of 
Morton,  1660).    The  medicinal  virtue  of  gold  is  discussed  by  Browne  in 
^seudodoxia,  n.  v.  3,  and  by  Burton,  who  quotes  Chaucer's  Tor  gold  in 
)hysik  is  a  cordial'  (Anat*  of  Me  Ian.,  Part  II,  xv.  i.  4). 


504  COMMENTARY 

Employment  II  (Page  78) 

1.  5.  complexions-,  'bodily  habit  or  constitution,  originally  supposed  to  be 
constituted  by  the  four  humours'  (Onions). 

1.  6.  a  quick  coal\  a  piece  of  carbon  glowing  without  flame  (O.E.D.): 
cf.  'a  liue-cole'  (Isa.  vi.  6),  in  contrast  with  dead  'coal',  as  in  Vertue,  1.  15. 

1.  n.  ttf  elements.  'The  four  elements,  earth,  air,  fire  and  water;  which 
were  believed  to  enter  into  the  constitution  of  every  man,  and  upon  a  proper 
blending  of  which  the  temperament  and  character  depended*  (W.  Aldis 
Wright).  Fire  was  thought  to  be  the  highest  (1.  13)  and  earth  the  lowest 
because  the  least  active  (1.  14). 

1.2i.  Oh  that  I  were  an  Orenge-tree.  'Childish  and  impotent  longings  that 
his  nature  were  of  a  more  perfect,  though  lower,  order'  (W.  J.  Courthope, 
Hist.  ofEngL  Poetry,  iii.  2 1 3). 

I.  22.  That  busie plant!  Busy,  because  it  bore  both  fruit  and  blossom  at  the 
same  time. 

II.  26-8.  'We  excuse  ourselves  from  beginning  action  on  the  ground  that 
we  are  too  young  or  too  old  for  it,  and  so  we  let  life  slip  by  (The  Man  is  gone, 
1.  27)  before  we  have  produced  any  fruit  for  him  that  dressed  us.' 

T)  email  (Page  79) 

I.  3.  my  heart  broken,  as  was  my  verse.  The  imperfect  harmony  between  the 
soul  and  God  is  figured  by  the  unrhymed  final  line  of  each  stanza  until  the  last, 
where  the  restored  harmony  will  mend  my  ryme  (1.  30). 

Christmas  (Page  80) 

II.  6-7.  Cf.  The  Pulley,  p.  160, 11.  18-20. 

I.  12.  'From  being  laid  in  a  rack  (I.  14)  at  birth,  thou  wert  no  stranger  to  the 
cattle.' 

II.  23-3 1 .  The  meaning  of  we  keeps  shifting  according  to  the  context:  1.  23 
shepherd  and  flock;  1.  25  he,  they,  and  the  sun;  1.  28  shepherd  and  flock  again; 
1.  3 1  he,  they,  and  the  new  sun  which  he  has  gone  to  find  (1.  27). 

Ungratefulnesse  (Page  82) 

1.  6.  Cf.  Matt.  xiii.  43:  'Then  shall  the  righteous  shine  foorth  as  the 
Sunne',  and  Dan.  xii.  3. 

1.  7.  Cf.  Southwell,  S.  Peters  Complaint,  Ix.  5:  'The  cabinets  of  grace 
vnlockt  their  treasure.' 

1.  1 8.  A  common  treatment  of  a  horse  or  dog  with  bad  eyes  was  to  blow  a 
powder  into  them  to  clear  the  film. 

1.  19.  The  Incarnation  (this  box,  1.  23)  contains  the  tender  mercies  of 
Christ,  just  as  the  spring  is  'A  box  where  sweets  compacted  lie'  (Venue,  p.  88, 
1. 1  o).  For  Herbert's  use  of  sweets  meaning  perfumes,  see  note  on  Mortification, 
1.2,  p.  511. 

1.  29.   their  box  apart.   So  in  Confession,  p.  126, 11.  2-5,  there  are  boxes 


COMMENTARY  505 

within  a  chest  and  'in  each  box,  a  till*.  In  several  poems  Herbert  shows  an 
interest  in  joinery. 

I.  30.  two  for  one.    'Thou  didst  give  two  rare  cabinets  (1.  7)  and  askest  only 
a  single  heart  (1.  26)  in  return.' 

Sighs  and  Grones  (Page  83) 

II.  i—2.  Cf.  Ps.  ciii.  10:  'Hee  hath  not  dealt  with  vs  after  our  sinnes.' 
1.  10.  magazens\  storehouses. 

1.  14.  an  Egyptian  night.   Exod.  x.  22. 
1.  20.   the  turned  vialL   Rev.  xv.  7  and  xvi.  i. 

1.  28.  Corrosive:  a  caustic  remedy.  Cf.  Southwell,  'Fortunes  Falsehoode', 
1.  1 1 :  'With  bitter  corrosives  her  joyes  are  seasoned.' 

The  World  (Page  84) 

1.  7.  Balcones.  This  Italian  word,  with  all  three  syllables  sounded,  was 
commonly  until  the  nineteenth  century  accented  in  English  on  the  second,  as 
in  Italian. 

1.  1 1.  Sycomore  was  considered,  by  a  mistaken  etymology,  to  be  a  species  of 
fig-tree:  cf.  /eaves  of  1.  12  viiih.  fig- leaves  of  1.  16  in  the  preceding  poem,  in 
allusion  to  Gen.  iii.  7. 

1.  14.  sommers:  girders,  the  supporting  beams. 

'Our  life  is  hid\  &c.  (Page  84) 

Herbert  had  this  text  painted  in  Bemerton  Church  'at  his  wive's  seat' 
(Aubrey,  Brief  Lives,  i.  310).  The  imagery  of  this  poem  is  sustained  by  the 
motto  itself  running  obliquely  (1.  4)  across  the  page.  Cf.  Browne,  Pseudodoxia, 
vi.  v,  for  the  'two  motions'  (cf.  a  double  motion,  1.  2)  of  the  sun  and  'an  obliquity 
in  his  annual  motion',  and  The  Church-porch,  p.  12, 11.  136-7. 

Vanitie  /(Page  85) 

1.  5.  their  dances.  Sylvester's  translation  of  Du  Bartas  uses  the  word  dance 
of  the  stars,  and  Giles  Fletcher  says  of  the  star  of  Bethlehem  (Christs  Fictorie, 
i.  Ixxxii.  6):  'A  Starre  comes  dauncing  vp  the  orient.'  Beatrice  says,  'there  was 
a  starre  daunst,  and  vnder  that  was  I  borne'  (Much  Adoy  n.  i.  3  5 1). 

I.  7.  aspects  (accented  on  the  second  syllable):  'the  relative  positions  of  the 
heavenly  bodies  as  they  appear  to  an  observer  on  the  earth's  surface  at  a  given 
time,  and  the  influence  attributed  thereto'  (Onions).  Cf.  Milton.  P.L.  x.  658, 
and  Masson's  citation  ad  loc.  from  Bebelius,  De  Sphaera  (1582). 

1.14.  Her  own  destruction.  In  spite  of  the  correction  in  B  of /fcr  to  His,  the 
editor  of  1633  was  clearly  right  in  retaining  Her,  or  the  antithesis  would  be 
lost. 

II.  1 5-2 1 .  The  chemist  in  his  laboratory  is,  as  it  were,  admitted  to  the  bed- 
chamber of  the  object  of  his  inquiry,  and  he  can  there  unclothe  it  (devesi)  and 
strip  it  of  the  feathers  which  disguise  it  (cf.  callow,  featherless),  so  as  to 
discover  its  interior  principles  \  he  can  give  his  mind  to  their  study  (1.  18)  with 


506  COMMENTARY 

better  opportunity  than  those  can  who  only  see  them  emerge  from  the  doore 
fully  drest. 

1.  22.  sought  (1633).  B  has  wrought,  but  the  theme  of  the  poem  (surveys, 
fetch,  did  hide,  finde,  found,  finde  out)  seems  to  require  sought. 

L<?;//(Page  86) 

Fasting  in  relation  to  Church  authority  is  temperately  discussed  in  Priest 
to  T.,  ch.  x.  Herbert's  chronic  ill-health  interested  him  in  matters  of  diet  and 
made  him  willing  to  translate  Cornaro's  treatise  Qf  Temperance.  Cf.  Letter  in, 
p.  365, 1.  i :  'Now  this  Lent  I  am  forbid  utterly  to  eat  any  Fish.'  Oley  men- 
tions Herbert's  'carefull  (not  scrupulous)  observation  of  appointed  Fasts, 
Lents  and  Embers'*  (Herberts  Remains,  sig.  c.  i v). 

1.  24.  Revenging",  exacting  appropriate  punishment  for.  Cf.  Ecclus.  v.  3: 
'the  Lord  will  surely  reuenge  thy  pride.' 

I.  25.  pendant  profits:  'Profits  hanging  like  fruits,  to  be  gathered  in  due 
season'  (Willmott). 

II.  28-9.   Cf.  Shakespeare,  Romeo  and  Juliet,  \\,  iii.  19-20: 

Nor  ought  so  good,  but  strain'd  from  that  faire  vse, 
Reuolts  from  true  birth,  stumbling  on  abuse. 
1.  46.   revell  at  his  doore.   Cf.  Unkindnesse,  p.  93,  11.  13-14.    Herbert  is 

evidently  drawing  from  Isa.  Iviii.  6-7:  'Is  not  this  the  fast  that  I  haue  chosen  ? 

...  Is  it  not,  to  deale  thy  bread  to  the  hungry,  and  that  thou  bring  the  poore 

that  are  cast  out,  to  thy  house  ?' 

Vertue  (Page  87) 

Ruskin  makes  a  striking  use  of  the  last  two  lines  (which,  however,  he  quotes 
with  Walton's  slight  variations  from  the  original)  in  A  Crown  of  Wild  Olive, 
Lecture  III.  Coleridge  gives  the  first  three  verses  in  Biographia  Literaria, 
ch.  xix. 

1.  5.  angrie.  O.E.D.,  citing  this  passage,  defines  'Having  the  colour  of  an 
angry  face,  red.' 

1.  6.  the  rash  gazer.  Cf.  Spenser,  F.Q.  n.  iii.  23: 

So  passing  persant  and  so  wondrous  bright 
That  quite  bereau'd  the  rash  beholders  sight. 
Also  The  Pilgrimage  to  Parnassus,  ed.  Macray,  1886,  p.  85: 

Draytons  sweete  muse  is  like  a  sanguine  dy, 
Able  to  rauish  the  rash  gazers  eye. 

1.  7.  its  (1633):  his  (B).  The  form  /'//  was  only  slowly  coming  into  use  in 
Herbert's  lifetime;  it  is  not  found  at  all  in  the  A.V.  of  161 1.  See  p.  475. 
1.  10.  sweets:  perfumes. 

I.  1 1.  closes:  the  musical  term  for  a  cadence.  Cf.  Shakespeare,  Tw.  Night, 
i.  i.  4:  'That  straine  agen,  it  had  a  dying  fall.' 

II.  13-16.  While  the  day  and  the  rose  and  the  spring  come  to  a  natural 
end,  virtue  alone  survives  the  general  conflagration  at  the  end  of  the  world, 
which  reduces  all  else  to  'coal'  (i.e.  cinder,  ashes). 


COMMENTARY  507 

The  Pearl  (Page  W) 

11.  i—2.  the  head  and  pipes.  Probably  in  allusion  to  Zech.  iv.  12:  'two  oliue 
branches,  which  through  the  two  golden  pipes  emptie  the  golden  oyle  out  of 
themselues'  (to  feed  the  bowl  for  the  seven  lamps).  But,  as  Beeching  observes, 
t  would  be  in  Herbert's  manner  that  the  olive  or  wine  press  should  suggest  the 
printing  press.  Perhaps  the  head  is  the  fountain  of  knowledge,  the  universities, 
md  the  pipes  are  those  who  mediate  that  knowledge  to  the  world  in  the  learned 
professions;  thus  Oley  (Herberts  Remains,  sig.  a  5)  writes  of 'those  Horns  of 
Oyl,  the  two  Universities'. 

1.8.  ' Stock  and  surplus  may  be  the  learning  we  inherit,  and  that  which  we 
idd  to  it'  (H.  C.  Beeching,  Lyra  Sacra). 

11.  13-17.  'I  know  how  to  gauge  by  the  rules  of  courtesy  who  wins  in  a 
:ontest  of  doing  favours;  when  each  party  is  urged  by  ambition  to  do  all  he 
:an  by  look  or  deed  to  win  the  world  and  bind  it  on  his  back'  (Beeching). 

I.  32.  not  sealed,  but  with  open  eyes  (seeled  W).  See  note  on  The  Church- 
torch,  1.  41  5.  Cf.  Peter  Sterry,  The  Rise,  Race  and  Royalty  of  the  Kingdom  of 
God  (1683),  p.  224:  'When  thine  Eyes  shall  be  unsealed,  how  will  thy  Spirit 
within  thee  be  amazed  ?' 

II.  33—40.  *I  understand  the  conditions  of  sale,  and  the  price  I  must  pay, 
but,  after  all,  it  is  thy  guidance  rather  than  my  intelligence  that  brings  me  to 
-hee.' 

1.38.  thy  silk  twist',  a  thread  or  cord  composed  of  fibres  of  silk,  wound  round 
:>ne  another.  A  hyphen  was  often  used,  as  in  ^and  1638.  Cf.  Providence, 
p.  118,  1.  58. 

Affliction  IV  (Page  89) 

1.  3.  A  thing  forgot.  Cf.  Ps.  xxxi.  1 2:  'I  am  forgotten  as  a  dead  man  out  of 
ninde.' 

1.  4.  now  a  wonder.  Cf.  Ps.  Ixxi.  7:  'I  am  as  a  wonder  vnto  many,  but  thou 
irt  my  strong  refuge'  ('tanquam  prodigium  factus  sum  multis',  Vulgate). 

1.  7.  My  thoughts  are  all  a  case  of  knives.  Walton  reports  of  Herbert:  'he 
•vould  often  say,  He  had  a  Wit,  like  a  Pen-knife  in  a  narrow  sheath,  too  sharp 
^or  his  Bodf  (Lives,  p.  28). 

1.  1 2.  pink,  the  reading  of  both  MSS.,  is  more  likely  to  be  the  author's  word 
han  prick  (1633),  especially  in  relation  to  Wounding  (1.  8)  and  to  Herbert's 
requent  references  to  fencing.  Cf.  B.  Jonson,  Ev.  Man  in  Hum.  iv.  ii:  'I  will 
?inck  your  flesh,  full  of  holes,  with  my  rapier.'  But  prick  is  also  suitable:  cf. 
Ei.  Vaughan,  preface  to  The  Mount  of  Olives  (Works,  ed.  Martin,  i.  141):  'If 
herefore  the  dust  of  this  world  chance  to  prick  thine  eyes,  suffer  it  not  to 
slinde  them.' 

Herbert  uses  a  metaphor  (watering-pots)  within  a  metaphor  (knives)  and 
hen  gets  back  to  knives  (1.  12),  the  word  scattered  being  common  to  the 
lescription  of  the  effects  of  the  knives  and  of  the  watering-pots.  A  similar 
•eturn  is  found  in  Artillerie,  p.  139, 11.  17-25. 


508  COMMENTARY 

Man  (Page  90) 

There  are  many  resemblances,  especially  in  verses  5-8,  to  AbelarcTs  Crea- 
don hymn,  'Ornarunt  terram  germina'. 

I.  I.   /  heard  this  day.   The  words  that  follow  sound  too  formal  for  the 
language  of  conversation ;  perhaps  Herbert  had  heard  Luke  xiv.  28-30  in  the 
appointed  lesson  for  the  day  or  a  sermon  on  that  passage  (but  not,  as  Grosart 
suggests,  'by  one  of  his  Curates*,  as  the  poem,  being  found  in  W,  was  probably 
written  before  Herbert  went  to  Bemerton).    Both  Herbert  and  Vaughan 
affect  this  casual  and  almost  colloquial  allusion  to  a  day  in  the  first  line  of  a 
poem,  e.g.  Affliction  V,  p.  97,  'My  God,  I  read  this  day',  and  Vaughan's  'I 
saw  Eternity  the  other  night'  and  'I  walkt  the  other  day  (to  spend  my  hour)'; 
but  Herbert  generally  composes  at  once  (this  day),  while  Vaughan  writes  in 
retrospect. 

II.  7-8.  Man  is  everything,  And  more.  That  Man  is  minor  mundus,  a  micro- 
cosm, 'in  little  all  the  sphere'  (1.  22),  is  a  commonplace  of  the  schoolmen,  and 
the  idea  is  continued  into  Herbert's  day  by  Bacon,  Sir  John  Davies,  and  Henry 
More;  but  Herbert  urges  that  Man  is  all  that  and  more.   Cf.  Donne,  XXFI 
Sermons,  xxv.  370:  ^ 

The  properties,  the  qualities  of  every  Creature,  are  in  man;  the  Essence, 
the  Existence  of  every  Creature  is  for  man;  so  man  is  every  Creature.  And 
therefore  the  Philosopher  draws  man  into  too  narrow  a  table,  when  he  says 
he  is  Microcosmos,  an  Abridgement  of  the  world  in  little:  Nazianzen  gives 
him  but  his  due,  when  he  calls  him  Mundum  Magnum,  a  world  to  which  all 
the  rest  of  the  world  is  but  subordinate. 
Donne's  last  clause  is  very  near  to  11.  5—6  of  this  poem. 

1.  8.  yet  bears  more  fruit.  There  is  no  greater  textual  difficulty  in  The 
Temple  than  this,  and  an  editor,  while  obliged  to  make  a  decision  in  printing 
the  text,  ought  to  allow  the  case  against  his  decision  to  be  fully  stated.  W,  the 
only  surviving  MS.  which  Herbert  saw,  has  more  (not  mo,  as  the  Nonesuch 
edition  states),  which  is  replaced  by  no  in  B  and  all  the  early  printed  texts. 
Grosart  guessed  that  the  copyist  of  B  had  mo  before  him  and  mistook  this 
uncommon  word  for  no-,  but  it  is  unlike  Herbert  to  use  an  obsolescent  form, 
though  moe  is  found  in  the  A.V.,  e.g.  Exod.  i.  9  and  Num.  xxii.  15,  and 
mo  and  moe  are  in  Shakespeare.  If  the  no  of  B  is  not  a  copyist's  mistake  or  an 
emendation  of  Ferrar's,  it  'represents  a  later  stage  of  Herbert's  thought',  as 
Palmer  believes  'on  the  whole',  adding  in  explanation:  'Man  does  not  attain 
the  fruitfulness  he  should  possess.  In  the  next  line  it  is  hinted  that  he  also  fails 
in  his  appropriate  superiority  to  the  beast.  Elsewhere  Herbert  laments  that 
man  falls  short  of  the  fruitful  tree'  (Employment  II,  p.  79,  11.  21-5,  and 
Affliction  I,  p.  48, 11.  57-60).  It  might  further  be  urged  that  Man  does  not 
quickly  bear  fruit  and  then  rest  content;  his  bearing  comes  late  and  is  less 
directly  noticeable  than  the  fruit  on  the  tree.  All  this  constitutes  a  strong  case 
for  no  fruit,  and  if  it  is  indeed  Herbert's  second  thought  it  must  stand;  but, 
in  spite  of  this  reasoning,  the  sense  of  the  whole  passage  seems  to  demand 
more.  Mr.  John  Sparrow  allows  me  to  give  his  comment:  'Herbert  is  showing 
that  man  is  the  noblest  of  creatures — man  alone  (1.  10)  has  reason  and  speech; 


COMMENTARY  509 

if  any  other  animals  speak  (e.g.  Parrats,  1.  1 1),  they  owe  it  to  man.  He  //  a 
beast,  but  he  is  more  than  a  beast.  He  is  a  tree,  but — the  sense  demands 
that  "he  is  more  than  a  tree"  should  follow.  Does  no  fruity  or  more  fruit,  give 
this  sense?  Now,  if  in  bearing  no  fruit  man  showed  himself  superior  to  apple 
trees,  no  fruit  might  be  right.  But  surely  Herbert  is  not  simply  saying  that 
man  is  better  than  trees  because  he  does  not  bear  apples  and  pears ;  he  is  saying 
that  man  is  better  than  trees  because  he  bears  more  (more  abundant  and  more 
various  and  nobler)  fruit  than  trees  bear.  I  therefore  should  read  more.9 

I.  12.  They  go  upon  the  score-,  are  in  man's  debt. 

1.  1 6.  Each  part  may  call  the  furthest,  brother.  Cf.  Dooms-day,  p.  186, 
11.  5-6: 

While  this  member  jogs  the  other, 
Each  one  whispring,  Live  you  brother? 

1.  1 8.  Refers  to  the  notion  that  different  parts  of  the  body  are  affected  by 
the  motions  of  the  moon  and  stars  and  planets. 

1.  39.  When  the  waters  were  distinguished,  i.e.  separated  from  the  land 
(Gen.  i.  9-10),  the  latter  afforded  a  habitation  for  man. 

1.  40.  above,  our  meat.  The  rain  is  needed  to  make  the  earth  yield  her 
fruits. 

1.  41.  Hath  one  such  beautie?  'If  a  single  element,  water,  has  such  a  variety 
of  good  uses,  may  we  not  expect  the  other  elements  to  have  a  similar  aptness 
for  man's  service?' 

1.  45.  He  treads  down,  &c.  Cf.  Donne,  XXFI  Sermons,  viii.  in  (using 
Clement  of  Alexandria's  comparison):  'we  tread  upon  many  herbs  negligently 
in  the  field,  but  when  we  see  them  in  an  Apothecaries  shop,  we  begin  to  think 
that  there  is  some  vertue  in  them.' 

1.  50.  O  du-ell  In  It.  And  so  fulfil  the  purpose  (1.  3)  of  building  such  a 
stately  habitation  (1.  2).  Cf.  The  World,  p.  84,  1.  i:  'Love  built  a  stately 
house.' 

Antiphon  II  (Page  92) 

1.  1 8.  crouch:  'Formerly  often  applied  to  the  act  of  bowing  low  in  reverence 
or  deference'  (O.E.D.).  Cf.  Miserie,  p.  101,  1.  39:  'we  crouch  To  sing  thy 
praises.' 

1.  23.  The  common  praise  of  God  has  united  angels  and  men. 

Unkindnesse  (Page  93) 

1.  i.  coy.  reserved,  backward  (O.E.D.,  citing  this  example). 
1.  1 6.  pretendeth  to\  aspires  to,  is  a  candidate  for. 

Life  (Page  94) 

Vaughan  quotes  this  poem  in  full  in  The  Mount  of  Olives  (Works,  ed. 
Martin,  i.  186),  introducing  it  with  the  words:  'Heark  how  like  a  busie  Bet 
he  hymns  it  to  \h&  flowers,  while  in  a  handful  of  blossomes  gather'd  by  himself, 
he  foresees  his  own  dissolution? 


5io  COMMENTARY 

1.  15.  after  death  for  cures.  The  rose  'purgeth'  (The  Rose,  p.  178,  1.  18); 
'the  Parson  useth  damask  or  white  Roses'  for  'loosing'  (Priest  to  T.,  p.  261, 
1.  34);  'A  rose,  besides  his  beautie,  is  a  cure'  (Providence,  p.  119,  1.  78). 
Cf.  JDonne,  The  first  Anniversary',  11.  403-4: 

Since  herbes,  and  roots,  by  dying  lose  not  all, 
But  they,  yea  Ashes  too,  are  medicinall. 

Submission  (Page  95) 
1.  10.  'I  resume  the  use  of  my  private  judgement,  which  I  had  surrendered* 

(1.   2). 

1. 17.  'I  stand  by  my  surrender,  which  I  threatened  to  take  back'  (11.  10-12). 
Cf.  Southwell,  'Dyer's  Phancy',  11.  1 19-20: 

I  gave  my  vow;  my  vow  gave  me; 
Both  vow  and  gift  shall  stande. 

Justice  /(Page  95) 

I.  10.  the  hand  hath  got:  hath  got  the  upper  hand.  This  use  of  the  phrase 
without  'upper'  is  not  recorded  in  O.E.D. 

Charms  and  Knots  (Page  96) 

Herbert  returns  for  once  to  the  didactic  manner  of  The  Church-porch. 
There  are  many  parallels  in  the  Book  of  Proverbs  (e.g.  iii.  9-10,  xi.  24,  xix.  17) 
and  in  Out/.  Pvbs.  The  word  knot  is  used  figuratively  of  knotty  problems: 
cf.  Divinitie,  p.  135,  I.  20:  'Who  can  these  Gordian  knots  undo?'  Dilling- 
ham,  op  cit.  p.  43,  gives  a  Latin  rendering  of  this  poem  under  the  title 
'Gryphi'. 

II.  9-10.  Cf.  Priest  to  T.,  p.  269, 1.  13:  'he  that  throws  a  stone  at  another, 
hits  himselfe',  and  Assurance,  p.  156,  11.  39-40:  'for  thou  hast  cast  a  bone 
Which  bounds  on  thee.' 

11.  15-16.  The  payment  of  the  tithe  or  tenth  part  of  agricultural  produce 
to  the  parish  priest  is  repaid  by  his  ministrations.  Cf.  Jacula  Prudentum, 
No.  1 147:  Tithe,  and  be  rich.' 

Affliction  ^(Page  97) 

1.  2.  planted  Paradise.  Cf.  Gen.  ii.  8:  'And  the  Lord  God  planted  a  garden 
Eastward  in  Eden.' 

1.  3.  As  was  and  is  thy  floting  Ark.  The  allusion  is  to  the  Christian  tradi- 
tional use  of  the  word  Ark,  as  in  the  Baptismal  Office,  for  'the  Arke  of  Christs 
Church'. 

1.  1 5.  Some  Angels  ufd  the  first.  Cf.  Praise  III,  p.  158, 1.  21 :  'Angels  must 
have  their  joy.' 

1.  17.  baits  in  either  kinde\  the  'bait  of  pleasure'  (The  Church-porch,  \.  4) 
and  weariness,  as  at  the  end  of  The  Pulley,  p.  160, 11.  1 8-20. 


COMMENTARY  511 

11.  2 1-2.  A  bower  is  a  shelter,  either  natural  or  artificial,  formed  by  branches 
or  shrubs;  cf.  Miserie,  p.  101,  1.  55:  'a  daintie  bowre  Made  in  the  tree'.  A 
knot  is  a  flower-bed  laid  out  in  a  fanciful  or  intricate  design:  cf.  Shakespeare, 
Love's  Labours  Lost,  i.  i.  248:  'thy  curious-knotted  garden'.  Milton  (P.L. 
iv.  241-6)  contrasts  the  bower  of  natural  growth  with  'Beds  and  curious 
Knots'  made  by  'nice  Art'. 

1.  22.  store,  a  common  Elizabethan  word  for  abundance,  is  used  by 
Herbert  21  times.  Grosart  takes  it  here  to  be  a  word,  now  only  used  provin- 
cially,  meaning  a  stake. 

1.  24.  may  tame  thy  bow.  The  rainbow  (Gen.  ix.  12—17)  follows  on  the 
mention  of  the  Ark  in  1.  3,  but  the  word  bow  is  also  meant  to  suggest  the 
instrument  of  divine  punishment:  cf.  Discipline,  p.  179,  1.  25:  'Who  can 
scape  his  bow?' 

Mortification  (Page  98) 

The  same  theme  is  developed,  though  with  a  more  terrible  morbidity,  in 
Donne's  last  sermon,  Deaths  Due II  (1632),  e.g.  in  the  following  passage 
(pp.  11-12):  .  .  . 

That  which  we  call  life,  is  but  Hebdomada  mortium,  a  weeke  of  death\i\, 

seaucn  dayes,  seauen  periods  of  our  life  spent  in  dying,  a  dying  seauen  times 

oner,  and  there  is  an  end.   Our  birth  dyes  in  infancy,  and  our  infancy  dyes 

in  youth,  and  youth  and  the  rest  dye  in  age,  and  age  also  dyes,  and  determines 

all. 

1.  2.  a  chest  of  sweets.  The  word  sweet  is  used  often  by  Herbert  (e.g. 
Easter,  1.  22;  Vngratef nines se,  1.  19;  The  Odour,  11.  17-25;  Fertue,  1.  10)  in 
the  sense  of  sweet  odours,  perfumes,  fragrance;  not  sweetmeats. 

1.  4.  Scarce  knows  the  way.  Borrowed,  as  Palmer  notes,  from  the  opening 
line  of  Donne's  'Elegie  on  the  Lord  Chancellor':  'Sorrow,  who  to  this  house 
scarce  knew  the  way.' 

1.  5.  The  word  clouts  had  been  used,  from  the  thirteenth  century  at  least, 
specially  for  swaddling  clothes,  e.g.  by  Caxton  (Golden  Legend,  128.  2):  'The 
chyld  wrapped  in  poure  clowtes  lyeng.' 

1.  12.  bound  for  death.  The  metaphor  is  of  a  passenger  on  board  ship,  borne 
to  his  destination  by  the  rolling  waves  (1.  1 1). 

1.  17.  the  knell.  In  Herbert's  day  the  passing-bell  was  still  rung,  in  accord- 
ance with  the  Canons  Ecclesiastical  (1604),  No.  Ixvii,  'when  any  is  passing 
out  of  this  life',  and  not,  as  later,  only  after  death.  Cf.  Donne,  To  Sir  H.  W. 
at  his  going  Ambassador  to  Venice',  11.  1 5-16:  'as  prayers  ascend  To  heaven 
in  troupes  at  a  good  mans  passing  bell',  and  Herbert's  discarded  poem  The 
Knell,  p.  204.  The  bell  prompted  the  charitable  to  'assist  the  dying  Christian 
with  prayers  and  tears'  (Oley  in  Herberts  Remains,  sig.  c  i v),  so  that  it  may 
be  said  to  befriend  him  at  the  houre  of  death.  The  reading  houre  in  /Fis  more 
likely  to  be  intended  than  house  (B  and  1633),  which  pointlessly  anticipates  its 
appropriate  use  in  1.  30. 

1.  24.  attends:  (figuratively,  of  things)  is  in  store  for,  awaits.  Cf.  Justice  II 
p.  141,  1.  16. 


512  COMMENTARY 

1.  29.  A  chair  or  litter.  Cf.  The  Pilgrimage,  p.  142, 1.  36.  The  use  of  the 
word  chair  has  more  point  when  it  is  remembered  that  in  Herbert's  day  it  was 
a  symbol  of  old  age:  e.g.  'thy  chair-days'  in  Shakespeare,  II  Henry  VI,  v.  ii.  48, 
and  I  Henry  VI,  iv.  v.  4-5: 

When  saplesse  Age,  and  weake  vnable  limbes 
Should  bring  thy  Father  to  his  drooping  Chaire. 

Herbert's  thought  is  anticipated  by  Southwell,  'Upon  the  Image  of  Death', 
stanza  5: 

The  gowne  that  I  do  use  to  weare, 

The  knife  wherewith  I  cut  my  meate, 
And  eke  the  old  and  ancient  chaire 
Which  is  my  onely  usuall  seate: 
All  these  do  tel  me  I  must  die, 
And  yet  my  life  amend  not  I. 

I.  33.  herse\  bier.  The  word  was  not  yet  used  for  a  funereal  carriage. 

Decay  (Page  99) 

The  theme  is  discussed,  with  a  repeated  use  of  the  word  decay,  in  Donne's 
sermon  of  Whitsunday  1625  (L XXX  Sermons,  xxxvi.  357),  e.g. 

As  the  world  is  the  whole  frame  of  the  world,  God  hath  put  into  it  a 
reproofe,  a  rebuke,  lest  it  should  seem  eternall,  which  is,  a  sensible  decay 
and  age  in  the  whole  frame  of  the  world,  and  every  piece  thereof.  .  .  .  And 
the  Angels  of  heaven,  which  did  so  familiarly  converse  with  men  in  the 
beginning  of  the  world,  though  they  may  not  be  doubted  to  perform  to  us 
still  their  ministeriall  assistances,  yet  they  seem  so  far  to  have  deserted  this 
world,  as  that  they  do  not  appeare  to  us,  as  they  did  to  those  our  Fathers. 

II.  3—5.  Moses  was  on  such  familiar  terms  with  God,  that,  though  he  was 
bidden  Let  me  alone,  he  persisted  in  pleading  until,  unable  to  resist  his  strong 
complaints,  'the  Lord  repented  of  the  euill  which  he  thought  to  doe  vnto  his 
people'  (Exod.  xxxii.  9-14). 

1.  15.  to  gain  thy  thirds.  Thirds  (usually  in  the  plural)  was  a  legal  term, 
specially  used  of  the  third  part  of  a  deceased  husband's  real  property,  to  which 
the  widow  was  entitled.  Sin  and  Satan  seek  to  oust  God  from  the  third  part 
of  the  heart,  which  is  all  that  is  left  to  him  when  they  are  in  possession,  so  that 
he  must  still  retreat  (1.  18). 

1.  1 6.  when  as:  (oftener  printed  as  one  word)  seeing  that,  inasmuch  as. 
Used  again  in  The  Glimpse,  p.  1 54, 1.  19,  and  Love,  p.  202, 1.  7. 

1.'  1 8.  Doth  closet  up  it  self.  Cf.  Whitsunday,  p.  60,  1.  21:  'Thou  shutt'st 
the  doore,  and  keep'st  within.' 

Miserie  (Page  100) 

1.  5.  Cf.  Isa.  xl.  6:  'All  flesh  is  grasse.' 

1.  1 6.  Cf.  Ps.  cxxxix.  2,  B.C.P.:  'Thou  art ...  about  my  bed:  and  spiest  out 
all  my  wayes.' 


COMMENTARY  513 

1.  25.  quarrell:  (transitive  verb)  find  fault  with,  dispute  thy  right  to 
command. 

1.  35.  infection-,  moral  contamination.  'How  shall  a  corrupted  thing 
approach  thy  perfect  puritieT  (1.  32)  Images  from  the  plague,  which  was 
common  in  that  age,  come  naturally.  Cf.  The  Church-porch,  p.  16, 1.  249. 

1.  62.  winks:  (figuratively)  doses  the  eyes  to  what  he  does  not  wish  to  see. 
Cf.  The  Collar,  p.  1 53, 1.  26. 

1.  77.  shelf:  sandbank  or  a  submerged  ledge  of  rock;  here  figuratively,  as  in 
The  Church-porch,  1.  1 20:  see  note  on  p.  478  for  the  parallel  from  Habington's 
C as  tar  a, 

1.  78.  My  God.  Probably  a  vocative,  not  an  exclamation. 

Jordan  II  (Page  102) 

For  the  meaning  of  the  title,  see  note  on  Jordan  I,  p.  495. 

1.  3.  invention.  The  title  of  this  poem  in  W.  Almost  a  technical  term  in 
rhetoric:  e.g.  Obadiah  Walker,  Oratory  (1659),  p.  i:  'The  Parts  of  Oratory 
are  Invention,  taking  care  for  the  Matter;  and  Elocution,  for  the  Words  and 
Style/ 

1.  4.  burnish:  spread  out,  grow  in  strength  and  vigour;  coupled  with  spread 
in  Fuller  and  Dryden,  as  Palmer  points  out. 

1.  5.  Curling.  Cf.  Dulnesse,  p   1 1 5, 11.  5-8. 

1.  10.  quick:  as  often,  in  antithesis  to  dead  (cf.  Acts  x.  42:  'the  ludge  of 
quicke  and  dead*);  here  and  in  Sion,  p.  107,  1.  21,  figuratively,  meaning 
'lively'. 

I.  1 6.  wide:  now  oftener  in  the  phrase,  'wide  of  the  mark*. 

II.  1 6— 1 8.  Cf.  the  opening  sonnet  of  Sidney's  Astrophel  and  Stella,  ending 
with  the  line,  'Foole  said  my  Muse  to  mee,  looke  in  thy  heart  and  write.' 
Herbert  had  already  shown  familiarity  with  this  sonnet  in  his  second  New 
Year  sonnet,  p.  206. 

Prayer  II  (Page  103) 

1.  9.  tacks  the  centre  to  the  sphere.  The  sphere,  the  apparent  outward  limit 
of  space,  is  at  all  points  equidistant  from  its  centre,  which  is  the  earth. 

1.  1 5.  curse.  Cf.  Gal.  iii.  1 3 :  'Christ  hath  redeemed  vs  from  the  curse  of  the 
Law,  being  made  a  curse  for  vs:  for  it  is  written,  Cursed  is  euery  one  that 
hangeth  on  a  tree.' 

Obedience  (Page  104) 

Legal  terms  are  used  throughout,  except  perhaps  in  stanzas  5  and  6. 
1.  2.  Convey:  transfer  or  make  over  by  deed  or  other  legal  process. 
1.  6.   On  it  my  heart  doth  bleed,  &c.  Cf.  Marlowe,  Faustus,  n.  i.  35,  where 
Mephistophiles  bids  Faustus  sell  his  soul: 

But  Faustus,  thou  must  bequeathe  it  solemnely, 
And  write  a  deede  of  gift  with  thine  owne  blood. 


5H  COMMENTARY 

1.  8.  passe\  convey  legally. 

1.  1 1.  If  that:  in  use  for  the  simple  if\  cf.  Shakespeare,  Lear,  v.  iii.  263—4: 
'If  that  her  breath  will  mist  or  staine  the  stone,  Why,  then  she  lives.' 

1.  13.  a  reservation',  a  clause  of  a  deed  by  which  some  right  or  interest  in 
property  to  be  conveyed  to  another  is  reserved  or  retained  for  one's  self. 

1.  35.  'Purchase  is  called  the  possession  of  landes  or  tenementes  that  a  man 
hath  by  his  dede  or  by  his  agreemente'  (Littleton's  Tenures). 

1.  42.  If  some  kinde  man,  Sec.  As  Miss  Elizabeth  Holmes  points  out 
(Henry  Vaughan  and  the  Hermetic  Philosophy,  1932,  pp.  12-13),  Vaughan 
'comes  forward  to  answer  the  plea  of  Herbert's  Qbedience  in  his  own  poem 
The  Match'-. 

Here  I  joyn  hands,  and  thrust  my  stubborn  heart 
Into  thy  Deed. 

1.  43.  heavens  Court  of  Rolls.  Its  earthly  counterpart  is  the  Court  of  the 
Master  of  the  Rolls  for  the  custody  of  records.  Herbert  imagines  his  own 
Deed  moving  some  kinde  man  to  follow  his  example,  and  the  conveyances  of 
both  being  registered  together  by  the  recording  angels. 

y         «» 

Conscience  (Page  105) 

I.  8.   B  has  no  mark  of  punctuation  after  sphere,  perhaps  because  the  line 
reaches  the  extreme  margin,  but  1633  has  a  semicolon  and  1634  a  full  stop. 
Some  stop  is  needed,  as  rocking  cannot  aptly  be  compared  to  the  action  of  a 
sphere. 

II.  21-2.  A  reminiscence  of  Ps.  xxiii.  4-5,  B.C.P.:  'thy  rod  and  thy  staffe 
comfort  me.  Thou  shalt  prepare  a  table  before  mee  against  them  that  trouble 
me.'  A  ^/7/is  a  halberd. 

11.  23-4.  Cf.  Donne,  'The  Crosse',  1.  25:  'Materiall  Crosses  then,  good 
physicke  bee.'  Mr.  W.  Empson  discusses  the  imagery  in  Some  Versions  of 
Pastoral (1936),  p.  79. 

Sion  (Page  106) 

The  poem  is  a  comment  on  Acts  vii.  47-8:  'But  Solomon  built  him  an 
house.  Howbeit  the  most  high  dwelleth  not  in  temples  made  with  hands', 
and  I  Cor.  iii.  16:  'Knowe  yee  not  that  yee  are  the  Temple  of  God?'  God 
abandons  his  ancient  claim  that  Solomon  should  *  build  an  house'  (II  Sam. 
vii.  1 3),  as  the  temple  which  he  now  desires  //  within  (1.  1 2). 

1.  6.  Every  detail  revealed  the  builder's  care  and  invited  the  beholder's 
attention.  I  retain  the  spelling  of  B,  seeers,  because  it  both  helps  the  .scansion 
and  avoids  a  misunderstanding. 

1.  ii.  thy  Architecture  meets  with  sinne.  Man,  thy  Architecture,  is  'the 
Temple  of  God'  (I  Cor.  iii.  16),  yet  sin  also  is  in  him,  so  that  There  (1.  13)  is 
the  seat  of  conflict.  Cf.  'the  Architect*  who  could  build  'in  a  weak  heart'  (The 
Church-floore,  p.  67,  11.  19-20). 

1.  1 6.  Great  God  doth  fight.  Cf.  The  Temper  I,  p.  55,  11.  13-16,  and 
Artillerif,  p.  139, 11.  25-7. 


COMMENTARY  515 

1.  17.  Solomon  'made  a  moulten  Sea'  of  brass  (I  Kings  vii.  23),  and  his 
temple  'was  built  of  stone*  (vi.  7).  A  worlds  used  by  Shakespeare  and  other 
contemporaries  of  a  vast  quantity. 

I.  1 8.  as  one  good grone.  Cf.  Gratefulnesse,  p.  124, 11.  19-20. 

Home  (Page  107) 

The  allusions  to  this  holy  season  (1.  73),  to  the  Day  of  Judgement  (1.  58), 
and  to  the  Incarnation  (1.  19),  make  it  probable  that  the  poem  was  written  in 
Advent,  although  11.  7-10  suggest  Passion-tide.  The  word  stay,  upon  which 
the  whole  poem  is  built,  means  'delay  coming,  be  long  in  coming,  stay  away', 
though  Herbert  also  takes  advantage  of  its  ambiguity  in  11.  3 1  and  67. 

II.  13-15.  Cf.  Isa.  lix.  16:  'And  hee  [the  Lord]  saw  that  there  was  no  man, 
and  wondered  that  there  was  no  intercessour.' 

1.  19.  thy  sonne.  This  is  a  surprising  turn,  as  the  Son  himself  is  addressed  in 
11. 6-10.  There  is  a  similar  change  from  addressing  the  Holy  Spirit  to  address- 
ing the  Father  in  Grieve  not  the  Holy  Spirit,  p.  135, 11.  I  and  35. 

1.  22.  Leave  one poore  apple.  Cf.  'Prayer  before  Sermon',  p.  288, 11.  20-1 : 
'for  an  apple  once  we  lost  our  God,  and  still  lose  him  for  no  more;  for  money, 
for  meat,  for  diet.' 

1.  31.  Yet  introduces  a  change  of  emphasis:  the  second  line  of  the  refrain 
(1.  6)  is  now  stressed  instead  of  the  first;  'if  thou  wilt  not  show  thy  self  to  me 
here,  then  take  me  up  to  thee? 

1.  39.  wink  Into:  'bring  into  a  specified  state  by  a  glance  or  nod'  (O.E.D., 
citing  this  passage). 

1.  76.  The  word  is,  Stay.  To  rhyme  with  pray  (1.  74). 

The  British  Church  (Page  109)     * 

We  might  have  expected  English,  but  British  had  perhaps  special  aptness 
after  James  I  had  been  proclaimed  King  of  Great  Britain,  and  after  full 
episcopacy  had  been  reintroduced  into  Scotland  in  1610.  The  via  media  of 
the  Anglican  Church,  between  Rome  and  Geneva,  both  in  doctrine  and  in 
worship,  is  often  commended  by  Herbert,  e.g.  in  Musae  Responsoriae,  xxv 
and  xxx.  The  Country  Parson  desires  'to  keep  the  middle  way  between 
superstition,  and  slovenlinesse'  (Priest  to  T.,  p.  246,  1.  24.).  Donne  also 
commends  'the  middle  way'  (LXXX  Sermons,  v.  42,  and  Essays  in 
Divinity,  pp.  106-1 1),  though  he  shows  uncertainty  in  'Holy  Sonnets',  xviii, 
with  which  Herbert's  poem  has  some  verbal  similarities. 

I.  5.   dates  her  letters.   Besides  retaining  many  of  the  old  holy-days,  the 
Church  of  England  officially  still  reckoned  the  beginning  of  the  year  from 
Lady  Day,  which  was  also  Herbert's  practice  in  dating  his  letters. 

II.  10-12.  Cf.  T.  Fuller,  Hist,  of  Waltham  Abbey  (1655),  p.  19,  in  com- 
mending a  decent  comeliness  in  the  ornaments  of  the  church:  'Is  there  no 
mean  betwixt  painting  a  face,  and  not  washing  it?  He  must  have  a  fixt  aim 
and  strong  hand,  who  hits  decency,  and  misseth  gaudiness  and  sluttery.' 

1. 13.  She  on  the  hills.  Cf.  Donne,  LXXX  Sermons,  Jxxvi.  769: 

Trouble  not  thyselfe  to  know  the  formes  and  fashions  of  forraine  particular 


516  COMMENTARY 

Churches;  neither  of  a  Church  in  the  lake,  nor  a  Church  upon  seven  hils; 
but  since  God  hath  planted  thee  in  a  Church,  where  all  things  necessary  for 
salvation  are  administred  to  thee,  and  where  no  erronious  doctrine  (even  in 
the  confession  of  our  Adversaries)  is  affirmed  and  held,  that  is  the  Hill,  and 
that  is  the  Catholique  Church. 

The  Quip  (Page  no) 

1.  2.  train-bands,  a  common  abbreviation  of  trained  bands,  used  of  the 
citizen  soldiery  of  London. 

1.  1 5.  'I  was  allowed  but  a  glimpse  of  Court  life  before  my  hopes  of  prefer- 
ment were  dashed.' 

1.  19.  an  Oration.  The  initial  capital  in  B  may  indicate  a  playful  reference 
to  Herbert's  career  as  Public  Orator  at  Cambridge. 

1.24.  home-,  an  adverb.  Cf.  The  Church-porch,  p.  15,  1.  218,  and  the 
Countess  of  Pembroke,  Psalm  liv:  'Lord  .  .  .  pay  them  home,  who  thus 
against  me  fight.' 

Vanitie  II  (Page  1 1 1)  „ 

1.  i.  Poore  silly  soul.  The  poet  is  addressing  himself,  as  in  Businesse,  p.  113, 
11.  2  and  6:  'Foolish  soul',  'poore  soul'. 

The  Dawning  (Page  1 1 2) 

The  dawning  of  Easter  Day.  The  ideas  of  the  poem  recall  those  in  Easier, 
p.  41,  and  Easter-wings,  p.  43. 

I.  9.  if  thou  doe  not.  The  alteration  of  doe  (B)  to  dost  (1633)  is  probably 
editorial,  as  the  author  commonly  has  the  subjunctive  form  after  if,  e.g.  The 
Church-porch,  1.  461:  'If  thou  do  ill.'   He  would  also  be  likely  to  avoid  the 
assonance  of  dost  and  withstand. 

Jesu  (Page  1 1 2) 

The  differentiation  of  I  and  J,  whether  in  manuscript  or  in  print,  was  not 
complete  in  Herbert's  time:  e.g.  J  is  not  found  in  the  A.V.  of  1611.  In  B 
the  same  capital  letter  is  used  for  the  consonant  as  for  the  vowel,  but  1633 
prints  J  for  the  last  word  of  1.  5,  the  title,  and  the  first  and  last  words  of  the 
poem.  The  last  word  of  1.  5  must  be  pronounced  /,  as  it  rhymes  with 
instantly,  while  Jesu  (11.  i,  10)  is  a  disyllabic,  with  the  first  letter  as  a  con- 
sonant. 

Businesse  (Page  1 1 3) 

If  one  has  committed  sin,  there  is  no  time  to  lose  (no  space  of  breath,  1.  29) 
before  accepting  Christ's  offer  of  redemption;  to  repent  is  to  be  busy,  to  delay 
repentance  is  to  be  idle. 

II.  13-14.  It  were  better  to  have  no  body  to  feel  the  pains  of  hell;  these, 
however,  can  be  escaped  by  enduring  the  Lesser  pains  of  a  present  penitence. 


COMMENTARY  517 

1.22.  two  deaths.  The  first  is  the  natural  death  of  the  body,  and  'the 
second  death1  (Rev.  xx.  6,  14;  xxi.  8)  is  eternal  death,  the  condemnation  of 
the  lost  soul  after  the  Judgement.  Cf.  Mans  medley,  p.  131, 1.  30:  'And  he  of 
all  things  fears  two  deaths  alone',  and  H.  Vaughan,  'Easter-day',  11.  5—8: 

Awake,  awake, 
And  in  his  Resurrection  partake, 

Who  on  this  day  (that  thou  might'st  rise  as  he,) 
Rose  up,  and  cancell'd  two  deaths  due  to  thee. 

fee:  in  the  now  obsolete  sense  of  reward.  Cf.  Spenser,  F.Q.  iv.  x,  3:  'Yet 
is  the  paine  thereof  much  greater  then  the  fee.' 

1.28.  Two  fives.  A  life  in  miser  ie,  here  and  hereafter,  would  be  worse  than 
any  number  of  merely  physical  deaths. 

I.  34.  a  silver  vein.  Cf.  Job.  xxviii.  i :  'Surely  there  is  a  veine  for  the  siluer.1 

dialogue  (Page  1 14) 

II.  i—8.  'If  I  thought  my  soul  worth  thy  having,  I  would  not  hesitate  to 
surrender  it,  but,  since  all  my  care  spent  upon  it  cannot  give  it  worth  (gains, 
1.  6),  how  can  I  expect  thee  to  benefit  by  acquiring  it?' 

1.  4.  The  form  wave  is  found  as  a  variant  of  waver,  but  it  is  also  an  old 
spelling  of  waive.  Either  meaning  is  possible  here,  but  the  sustained  legal 
metaphor  in  this  poem  is  in  favour  of  waive,  'decline  the  offer'  instead  of 
resigning  (1.  28). 

I.  20.  savour,  perception,  understanding  (O.E.D.,  citing  this  instance). 

II.  22—3.    'I  deny  all  responsibility  for  the  bargain;  it  was  none  of  my 
making.' 

11.  25-8.  'That  settles  it;  that  resignation  of  yours  is  the  end  of  the  matter, 
if  at  least  you  can  make  it  without  reservation  or  regret.  You  would  but  be 
following  the  example  of  my  renunciation.' 

I.  30.  desert',  pronounced  desart,  as  it  was  often  also  spelt,  e.g.  in  MarvelTs 
'To  his  Coy  Mistress',  1.  24. 

Dulnesse  (Page  115) 

'The  peculiarity  of  this  poem  is  not  so  much  that  it  offers  God  the  adoration 
of  a  lover — other  religious  poets  and  mystics  have  done  that — as  that  on 
Herbert's  lips  such  language  sounds  perfectly  natural  and  appropriate, 
suggesting  neither- an  uncommon  state  of  mystical  exaltation  nor  a  tendency 
to  weakness  or  sentimentality.  There  is  that  same  blend  of  wit  and  tenderness 
which  is  characteristic  of  some  of  the  best  love-poetry  of  his  age — even  that 
conceit  about  red  and  white,  which  many  would  find  offensive,  seems  to  me, 
I  must  admit,  entirely  in  keeping  with  the  whole  tone  of  the  poem,  and  not 
at  all  extravagant'  (J.  B.  Leishman,  The  Metaphysical  Poets,  1934,  p.  137). 

II.  1 3—14.  'All  perfections  are  assembled  in  one,  and  that  single  perfection 
is  made  up  of  the  many  perfections  exhibited  together  in  thy  form  only.* 

1.  1 8.  window-songs:  serenades. 


518  COMMENTARY 

1.  19.  pretending',  in  the  old  sense  of  making  suit  for,  wooing.  Cf.  The  Size, 
p.  138,1.  36. 

1.25.  cleare:  discharge  a  debt  or  promise.  'Give  me  quicknesse,  the  liveliness 
of  mind,  for  which  I  asked  thee'  (L  3). 

Love-joy  (Page  1 1 6) 

The  vine  suggests  both  Christ  'the  true  vine*  and  the  joy  of  feasting,  with  a 
thought  also  of  the  sacrament  of  love.  The  tendrils  appear  to  take  the  shapes 
of  J  and  C. 

1.  5,  spend:  utter,  with  a  suggestion  of  uttering  needlessly  or  squanderingly. 

I.  6.  The  bodie  of  a  tree  is  the  stem  or  main  part;  Defoe  says  of  Robinson 
Crusoe  that  'he  got  into  the  body  of  the  tree'. 

Providence  (Page  1 1 6) 

There  are  many  echoes  of  Psalm  civ,  which  is  headed  in  A.V.  'A  medita- 
tion vpon  the  mighty  power  and  wonderfull  prouidence  of  God'.  There  are 
also  resemblances  to  the  thought  and  expressions  of  Qonne,  especially  in  11.  8, 
21-4,  51,  59-60,  85,  140.  A  Latin  version  is  in  Dillingham,  op.  cit.  p.  35. 

II.  1-2.  Cf.  Wisdom  viii.  i :  'Wisdome  reacheth  from  one  ende  to  another 
mightily:  and  sweetly  doeth  she  order  all  things.*  Repeated  in  11.  3 1  and  39. 

1.  9.  birds  dittie  to  their  notes.  Birds  would  fain  fit  words  to  their  song. 
1.  12.  lame:  i.e.  the  fingers  cannot  handle  the  pen  (1.  7).  Dr.  Johnson  writes 
of  'lame  fingers'. 

I.  13.  Man  is  the  worlds  high  Priest.  Cf.  'Quis  iste  tandem',  p.  436,  1.  24, 
and  Henry  More,  An  Anti-dole  against  Atheism  (1653),  p.  85: 

One  singular  End  of  man's  creation  is  that  he  may  be  a  Priest  in  this 
magnificent  Temple  of  the  Universe,  and  send  up  Prayers  and  praises  to  the 
great  Creator  of  all  things  in  behalf  of  the  rest  of  the  Creatures. 

II.  21-4.  Cf.  Donne,  'Holy  Sonnets',  xii.  1-8. 
1.  23.  Pull:  used  of  plucking  fruit. 

1.  36.  stealing  pace.  Cf.  P.  Fletcher,  The  Purple  Island  (1633),  vi.  hxvii: 
'But  see,  the  stealing  night  with  softly  pace  . . .  creeps  up  the  East.' 

I.  39.   temper1  st.   As  turfd  precedes  and  musick  follows,  it  is  likely  that 
Herbert  has  in  mind  the  musical  sense  of  temper,  to  tune,  adjust  the  pitch, 
bring  into  harmony. 

II.  47-8.  Cf.  Jer.  v.  22:  [I]  'haue  placed  the  sand  for  the  bound  of  the  sea, 
by  a  perpetuall  decree  that  it  cannot  passe  it,  and  though  the  waues  thereof 
tosse  themselues,  yet  can  they  not  preuaile.' 

1.  5 1 .  fishes  have  their  net.  Perhaps  an  echo  of  Donne,  'The  Progresse  of 
the  Soule',  xixiii,  where  the  whale  with  'his  gulfe-like  throat'  is,  as  it  were, 
provided  with  'his  owne  net'. 

1.  53.  prevent:  anticipate.  No  creature  comes  into  existence  before  there  is 
food  for  it. 

1.  56.  their  cheer:  the  winter  provender  of  those  in  1.  55.  Cf.  R.  Knolles, 
History  of  the  Turks  (1621),  p.  713:  'their  cheere  was  only  rice  and  mutton.' 


COMMENTARY  519 

1.  71.  vent:  discharge  (O.E.D.,  citing  this  instance),  though  perhaps  the 
following  words,  expense  and  store,  intentionally  bring  to  mind  a  different 
verb  vent,  meaning  'sell':  cf.  Sinnes  round,  p.  122, 1.  9. 

1.  74.  vertues-.  healing  properties.  The  word  is  specially  used  (e.g.  in 
Gerarde's  Herball)  of  the  efficacy  of  plants  to  affect  the  human  body  bene- 
ficially. 

1.  76.  expressions',  literally  used  of  juices  squeezed  out  or  expressed  (cf. 
expresse,  1.  73),  but  Herbert  may  as  well  be  playing  with  its  other  meaning,  as 
used  in  1.  142  ('None  can  expresse  thy  works'). 

1.  80.  Are  there.  Our  fortunes  are  determined  in  the  stars,  which  have 
power  (1.  77)  over  men's  lives,  but  our  art  of  interpreting  them  is  not  to  be 
relied  on.  Cf.  Out!.  Pvbs,  No.  641:  'Astrologie  is  true,  but  the  Astrologers 
cannot  finde  it.5 

1.  8 1.  Thou  hast  hid  metals.  Cf.  Hor.  C.  in.  iii.  49:  'Aurum  irrepertum  et 
sic  melius  situm';  Milton,  P.L.  i.  687-8:  [Men]  'Rifl'd  the  bowels  of  their 
mother  Earth  For  Treasures  better  hid';  and  Pope,  Moral  Essays,  Ep.  Ill, 
11.  9-10: 

Nature,  as  in  duty  bound, 
Deep  hid  the  shining  mischief  under  ground. 

1.  83.  He  makes  a  grave.  Cf.  Avarice,  p.  77, 1.  14. 

I.  8  5.  Ev'n  poysons praise  thee.  As  Donne  suggests  ('To  Sr  Edward  Herbert, 
at  lulyers',  11.  23-30),  poisons  'may  be  good  At  lest  for  physicke,  if  not  for  our 
food',  and  he  says  elsewhere  (LXXX  Sermons,  xvii.  170)  that  'poisons  conduce 
to  Physick'. 

II.  105-8.  Cf.  Priest  to  T.  p.  229, 1.  23:  'one  Countrey  doth  not  bear  all 
things,  that  there  may  be  a  Commerce',  and  Oratio  HI,  p.  450, 11. 1 8-2  5 :  'diuisit 
Natura  suas  dotes,  vt  indigentia  singularum  regionum  omnes  connectat.  .  .  . 
Quamobrem   optim&   consuluit   gentibus  natura,   cum   paupertatem  daret 
tanquam  catenam,  qua  dissitas  nationes  ac  superbas  constringeret.' 

1.  1 1 6.  grew,  grew  into,  became. 

1.  1 26.  The  Indian  nut:  the  current  name  for  the  coco-nut. 

1.  130.  Cold 'fruits  is,  I  think,  the  object  of  help,  not,  as  Grosart  and  Palmer 
print  it,  a  genitive  annexing  kernells. 

1.  133.  TAy  creatures  leap  not.  There  are  gradations  or  links  between  all 
created  things;  'Natura  non  facit  saltus.' 

1.  140.  tK  Elephant  leans  or  stands.  Donne  ('The  Progresse  of  the  Soule', 
xxxix)  remarks  that  the  elephant  'Still  sleeping  stood',  but  Browne,  discussing 
the  same  notion  in  Pseudodoxia,  in.  i,  mentions  that  an  elephant  has  been  seen 
'kneeling  and  lying  down'  in  England  'not  many  years  past'.  The  supposed 
fact  that  an  elephant  does  not  lie  down  at  night  was  a  common  illustration  in 
medieval  preaching  (G.  R.  Owst,  Literature  and  Pulpit  in  Medieval  England, 
p.  198). 

1.  146.  advise:  opinion,  judgement  (O.E.D.,  citing  this  instance  of  a  use 
now  obsolete). 

1.  148.  in  this  twice.  In  this  poem  only,  the  poet  offers  praise  both  in  his 
own  person  and  as  the  spokesman  or  priest  of  all  creation:  cf.  11.  13-14,  25-6. 


520  COMMENTARY 

11. 149—5  2.  Palmer  detects  that  this  verse  is  an  alternative  for  the  preceding, 
the  author  perhaps  having  not  decided  which  of  the  two  to  retain.  This  is  prob- 
able, although  there  is  no  indication  in  the  MS.  that  the  verses  are  alternative. 

Hope   (Page  121) 

The  watch  given  to  Hope  suggests  the  giver's  notion  that  the  time  for  fulfil- 
ment of  hopes  is  nearly  due,  but  the  anchor,  given  in  return,  shows  that  the 
soul  will  need  to  hold  on  for  some  time  yet;  the  old  prayer-book  tells  of  prayers 
long  used,  but  the  optick,  or  telescope,  shows  that  their  fulfilment  can  only  be 
descried  afar  off;  tears  receive  in  return  only  a  few  green  eares,  which  will 
need  time  to  ripen  for  harvest;  and  then  the  donor's  patience  gives  out.  Cf. 
H.  Vaughan,  'Love,  and  Discipline',  11.  16-18. 

There  may  be  an  allusion  to  the  seals,  'to  be  used  as  Seales,  or  Rings',  sent 
by  Donne  shortly  before  his  death  (31  Mar.  1631)  to  Herbert,  Walton,  and 
other  friends  (Walton,  Life  of  Donne,  1658,  p.  80).  On  them  was  engraved 
Christ  crucified  on  'an  Anchor  (the  Embleme  of  hope)';  cf.  Heb.  vi.  19: 
'Which  hope  we  haue  as  an  anker  of  the  soule.'  See  also  Herbert's  poem,  'In 
Sacram  Anchoram  Piscatoris',  p.  438. 

Sinnes  Round  (Page  122) 

1.  4.  cockatrice:  a  fabulous  creature  hatched  by  a  serpent  from  a  cock's  egg. 
Cf.  Isa.  lix.  5 :  the  wicked  'hatch  cockatrice  egges  ...  he  that  eateth  of  their 
egges  dieth,  and  that  which  is  crushed  breaketh  out  into  a  viper',  and  Browne, 
Pseudodoxia,  in.  vii. 

1.  8.  the  Sicilian  Hi//:  Mount  Etna. 

1.  9.  vent:  discharge  (cf.  spit  it  forth,  \.  8),  but  wares  suggests  that  the 
different  verb,  vent  'sell',  is  also  present  to  Herbert's  mind.  Cf.  the  note  on 
Providence,  p.  519,  1.  71.  To  ventilate  is  to  increase  the  flame  by  blowing 
or  fanning;  the  cockatrice  was  thought  to  kill  by  its  breath. 

Time  (Page  122) 

There  is  a  curiously  light,  bantering  tone  about  this  grave  subject,  as  there 
is  also  in  Death,  p.  185,  and  Dooms-day,  p.  186. 

I.  7.  At  this  point  the  poet  resumes  his  remonstrance  and  continues  to  the 
end  of  1.  26,  when  Time  interrupts  and  has  the  last  word. 

passe.  Shakespeare  also  uses  the  word  absolutely  for  the  act  of  dying,  e.g. 
Lear,  iv.  vi.  48. 

II.  25-6.  The  poet  grudges  the  protraction  of  the  earthly  life  that  stands 
between  him  and  the  timeless  life  of  eternity  (Rev.  x.  6) ;  that  was  why  he 
began  by  asking  Time  to  sharpen  his  scythe  (1.  2),  but  Time  had  not  then 
seen,  as  he  does  now  (1.  30),  the  reason  for  the  request. 

Gratefulnesse  (Page  123) 

1.  13.  knocking.  Cf.  The  Storm,  p.  132, 11.  11-16.  Miss  E.  Holmes,  op. 
cit.  p.  1 5,  notes  Thomas  Vaughan's  travesty  of  this  stanza  in  his  Anim* 


COMMENTARY  521 

Magi  fa  Abscondita  (1650),  describing  the  '  magician  V  preparations  for  the 
entrance  of  the  divine  spirit  into  matter,  and  his  tiring  him  with  his  'pious 
importunities': 

Perpetuall  knockings  at  his  Doore, 
Teares  sullying  his  transparent  Roomes, 
Sighes  upon  sighes:  weep  more  and  more, 

He  comes. 

I.  1 5.  much  would  have  more.  Cf.  Hor.  C.  in.  xvi.  42-3 :  'Multa  petentibus 
desunt  multa.'   The  English  proverb  is  given  in  J.  Clarke's  Paroemiologia 
(1639).  Cf.  Drayton,  Polyolbion,  xv.  293: 

Then  Loddon  next  comes  in,  contributing  her  store; 
As  still  we  see,  The  much  runs  ever  to  the  more'. 

II.  17-24.  Cf.  Donne,  'The  Litanie',  11.  199-201: 

Heare  us,  O  heare  us  Lord:  to  thee 
A  sinner  is  more  musique,  when  he  prayes, 

Then  spheares,  or  Angels  praises  bee. 

1.  24.  take:  captivate,  'fetch'.  Cf,  Jonson,  Silent  Woman,  i.  i: 
Such  sweet  neglect  more  taketh  me, 
Than  all  th'  adulteries  of  art. 

I.  31.  Oley  (Herberts  Remains,  sig.  c)  notes  Herbert's  'conscientious  expence 
of  Time,  which  he  even  measured  by  the  pulse,  that  native  watch  God  has  set 
in  every  of  us'. 

Peace  (Page  1 24) 

II.  22-3.  a  Prince  of  old  At  Salem  dwelt.  It  is  evident  from  'The  Sap',  a 
poem  with  many  borrowings  from  Herbert's  Peace,  and  with  perhaps  a 
reference  to  its  author  ('one  who  drank  it',  1.  45),  that  Henry  Vaughan  took 
Herbert  here  to  be  referring  to  Christ.   Melchisedec,  'king  of  Salem,  which 
is,  king  of  peace'  (Heb.  vii.  2),  who  'brought  foorth  bread  and  wine'  (Gen. 
xiv.  1 8),  prefigures  Christ. 

Confession  (Page  126) 

1.  12.  Cf.  Qutl.  Pvbs,  No.  475:  'Wealth  is  like  rheume,  it  falles  on  the 
weakest  parts',  and  Bacon,  Plantation  of  Ireland'.  'If  there  be  any  weak  or 
affected  part,  this  is  sufficient  to  draw  rheums,  or  humours  to  it.' 

I.  1 5.  foot:  seize  with  the  claws  (oftener  used  of  birds  of  prey). 

II.  19-20:   an  open  breast  Doth  shut  them  out.    Cf.  no  fastning,  1.  23.    A 
deliberate  paradox:  the  opening  of  the  heart  by  confession,  instead  of  exposing 
it  to  the  assault  of  sin  and  grief,  renders  it  immune. 

1.  30.  *  They  (th*  brightest  day  and  The  clearest  diamond)  will  look  cloudy 
compared  with  my  breast,  when  it  is  cleared  by  confession.' 

Giddiness e  (Page  127) 

1.  1 1.  snudge:  remain  snug  and  quiet  (O.E.D.,  citing  this  instance).  But  a 
different  verb,  snudge  =  to  be  stingy,  would  fit  the  reference  to  eating  in  the 


522  COMMENTARY 

previous  line:  'to  snudge  it;  or  churlishly  to  eat  all  his  meat  all  alone'  (Cot- 
grave). 

1.  19.  like  a  Dolphins  skinne.  Not  the  mammal  like  a  porpoise,  but  the 
dorado  (Coryphaena  hippuris),  popularly  called  a  dolphin,  a  fish  like  a  mackerel ; 
its  metallic  colours  undergo  rapid  changes  on  its  being  taken  out  of  the  water 
and  about  to  die,  but  it  cannot  be  inferred  that  the  changes  have  any  relation 
to  its  tie  sires  (1.  20). 

1.  27.  Except  thou  make  us  dayly.  Cf.  II  Cor.  iv.  16:  'though  our  outward 
man  perish,  yet  the  inward  man  is  renewed  day  by  day.' 

The  Bunch  of  Grapes  (Page  128) 

The  story  of  the  Israelites  journeying  from  the  Red  Sea  through  the  wilder- 
ness to  the  Promised  Land  is  also  our  story,  because  God's  righteous  acts  are 
prophetic  and  foreshadow  our  case  too  (11.  1 1-14).  And  if  we  do  not  meet 
with  their  'cluster  of  grapes'  (Num.  xiii.  23),  we  have  Christ  'the  true  vine1 
(John  xv.  i). 

1.  4.  v ogue\  general  course  or  tendency  (O.E.D.,  citing  this  example  of  a 
use  now  obsolete). 

1.  10.  spanned',  measured  out,  limited.  Cf.  Shakespeare,  Henry  VIII,  i.  i. 
223:  'My  life  is  spand  already.' 

1.  1 6.  Our  Scripture- Jew.  An  allusion  to  Num.  xi.  9:  'And  when  the  dew 
fell  vpon  the  campe  in  the  night,  the  Manna  fell  vpon  it.' 

1.  17.  shrowds\  shelters,  especially  of  a  temporary  kind.  Cf.  Milton,  Comus, 
1.  147:  'Run  to  your  shrouds,  within  these  Brakes  and  Trees.' 

1.  28.  pressed.  Cf.  The  Agonie,  p.  37,  Isa.  Ixiii.  3,  and  Quarles,  Divine 
Fancies  (1630),  ii.  76: 

Me  thinkes,  the  grapes  that  cluster  from  that  Vine, 
Should  (being  prest)  afford  more  blood  then  wine. 

Love  unknown  (Page  129) 

Coleridge  quotes  this  poem  in  full  in  Eiographia  Literaria,  ch.  xix,  as 
illustrating  'the  characteristic  fault  of  our  elder  poets',  namely,  'conveying  the 
most  fantastic  thoughts  in  the  most  correct  and  natural  language';  he  calls 
this  poem  'an  enigma  of  thoughts'.  It  has  much  in  common  with  the  emblem- 
poetry  of  Quarles,  and  it  is  likely  that  Herbert  had  some  pictorial  emblem  in 
mind. 

1.  5.  both  lives  in  me.  'I  hold  some  grounds  (i.e.  my  soul)  to  improve  in  this 
world  and  the  next  (for  two  lives)? 

1.  1 5.  a  great  rock.  The  rock  struck  by  Moses  (Exod.  xvii.  6)  is  allegorized 
in  I  Cor.  x.  4:  'our  fathers  .  .  .  dranke  of  that  spirituall  Rocke  that  followed 
them:  and  that  Rocke  was  Christ.'  Cf.  The  Sacrifice,  p.  32, 1.  170. 

1.  26.  fornace.  This  is  the  spelling  here  of  both  B  and  1633,  and  it  is  the 
form  found  in  the  A.V.  of  the  Bible,  but  in  Longing,  p.  149, 1.  26,  the  furnace 
of  1633  replaces  the  fornace  of  B. 

1.  34.  slipt:  inserted  furtively. 


COMMENTARY  523 

1.  37.  Your  heart  was  hard.  Cf.  Grace,  p.  60, 11.  17-20. 

1.  43.  steal\  convey  stealthily.  Cf.  R.  North,  Autobiogr.  i.  3:  'But  there  was 
another  use  made  of  this  bode,  for  our  Mother  would  steal  into  it  slices  of 
Rubarb.' 

Mans  medley  (Page  131) 

Medley,  a  combination  or  mixture,  was  formerly  used  without  a  disparaging 
sense ;  the  word  was  also  used  foK  a  cloth  woven  in  different  colours,  and  this 
sense  may  have  been  in  Herbert's  mind  when  he  wrote  11.  1 5—18.  Dillingham, 
op.  cit.  p.  44,  has  a  Latin  version  of  this  poem. 

1.  10.  Man  alone  has  both  joys,  those  of  earth  and  heaven,  whereas  mere 
sentient  creatures  (things  of  sense,  1.  7)  have  earth  only,  and  Angels  heaven 
only. 

I.  15.  round',  a  technical  term  to  describe  cloth  made  of  thick  thread. 

II.  15—18.    Man  should  take  his  rank,  not  by  the  coarse  material  of  his 
animal  nature,  but  according  to  (After,  1.  18)  the  fineness  of  the  trimming, 
which  links  him  with  a  higher  destiny. 

1.  1 8.  ground\  'a  piece  of  cloth  used  as  a  basis  for  embroidery  or  decoration' 
(O.E.D.). 

1.  27.  two  winters',  physical  (frosts)  and  spiritual  (thoughts). 
1.  30.  two  deaths.  See  note  on  Eusinesse,  p.  517, 1.  22. 

The  Storm  (Page  132) 

1.  6.  Amaze.  The  amanuensis  of  B  probably  reproduced  the  author's  word 
in  writing  Amuse,  which,  derived  from  the  French  amuser,  originally  meant 
'cause  to  muse,  bemuse,  bewilder';  thus  John  Racket,  Herbert's  contempo- 
rary at  Westminster  and  Trinity,  said  in  a  sermon  that  Christ's  transfiguration 
'did  amuse  Peter,  James  and  John'.  Cf.  Donne,  'A  Valediction:  of  the  booke', 

11. 32-4= 

Or,  loth  so  to  amuze 
Faiths  infirmitie,  they  chuse 
Something  which  they  may  see  and  use. 

But  already  amuse  was  being  used,  e.g.  by  Donne  elsewhere,  in  its  modern 

sense,  and  either  Herbert  on  second  thoughts  or  his  editor  substituted  Amaze. 

object-,  bring  their  guilt  before  them,  make  them  conscious  of  their  crimes. 

1.  7.  Stars,  though  they  seem  to  represent  the  serenity  of  heaven,  have  their 

meteor-showers. 

1.  17.  Cf.  The  Bag,  p.  151, 1.  5:  'Storms  are  the  triumph  of  his  art.' 

Paradise  (Page  132) 

The  poet  lops  the  rhyme-words,  letter  by  letter,  much  as  the  divine 
Gardener  is  said  to  prune  and  pare.  R.  Seeley  in  his  edition  of  The  Temple 
(1894)  illustrates  this  poem  by  the  reproduction  of  an  engraving  of  fruit-trees 
in  a  rowy  gardeners,  and  a  pruning-knife,  from  The  Gardeners  Labyrinth  (i  577) 
by  Didymus  Mountain  (pseudonym  of  Thomas  Hill).  There  is  another 
allusion  to  a  formal  garden  in  the  fourth  stanza  of  Sunday,  p.  75. 


524  COMMENTARY 

The  Method  (Page  133) 

'If  God  refuses  your  petition  (1.  2),  you  would  do  well  to  examine  your 
behaviour  and  to  discover  the  method  or  way  of  procedure  which  will  win  his 
assent.' 

1.  3.  rub\  impediment;  a  metaphor  from  an  obstacle  diverting  a  bowl  on 
the  green,  as  in  Shakespeare,  Richard  77,  in.  iv.  4,  and  Hamlet,  in.  i.  65. 

1.  6.  move:  urge,  prefer  a  request.  Cf.  'motions*  (1.  19)  and  Praise  77, 
p.  146, 1.  4. 

1.  10.  turn  thy  took',  search  through  it  by  turning  the  leaves;  cf.  The 
Pilgrimage  of  Perfection  (1531):  'Handes  .  .  .  redy  to  turne  theyr  boke.' 
The  book  is  the  register  of  his  life,  in  which  the  lines  italicized  (15-17  and 
22-4)  are  entered:  cf.  Judgement,  p.  187,  1.  5:  'ev'ry  mans  peculiar  book'. 
Bishop  Pecock  (c,  1449)  sp6^3  of 'the  book  of  mannis  soule'. 

1.  r 8.  indijferents:  persons  so  little  concerned  that  they  do  not  even  pay 
heed  to  their  own  petitions. 

Divinitie  (Page  1 34) 

1.  2.  spheres',  globes  showing  the  position  and  motions  of  the  heavenly 
bodies. 

1.  3.  a  clod:  a  clodhopper.  Used  in  this  sense  by  Jonson  in  Volpone,  in. 
i.9. 

1.  8.  lies  by.  remains  unexercised. 

I.  ir.  jaggd:  slashed  or  pinked  by  way  of  ornament. 

II.  13-16.    Cf.   Priest  to  T.  p.  263,  11.  3-4:  'the  Parson  hath  diligently 
examined  .  .  .  whether  any  rule  in  the  world  be  obscure,  and  how  then 
should  the  best  be  so,  at  least  in  fundamentall  things.' 

1.  25.  Epicycles:  smaller  circles  having  their  centres  in  the  circumference 
of  a  larger  circle  or  'cycle'.  'In  the  Ptolemaic  system  of  astronomy  each  of 
the  "seven  planets"  was  supposed  to  revolve  in  an  epicycle,  the  centre  of  which 
moved  along  a  greater  circle'  (O.E.D.). 

'Grieve  not  the  Holy  Spirit'  (Page  135) 

I.  10.  part:  die,  as  in  The  Size,  p.  1 37, 1.  3. 

II.  23-4.  strings  are  made  of  cat-gut:  O.E.D.  cites  from  Liber  Cocorum 
(c.  1420):  'Harpe  strynges  made  of  bowel'.  The  Bible  regards  the  bowels  as 
the  seat  of  the  tender  emotions:  cf.  Longing,  p.  149, 1.  19:  'Bowels  of  pitie, 
heare!' 

11.  28-32.  'I  am  not  crystal-clear  but  so  stained  with  sin  that  I  need 
endlesse  tears,  which  Nature  denies  me;  yet  a  cleare  spring  ruris  without  cease, 
whether  I  need  its  water  or  not.' 

The  Familie  (Page  136) 

The  poem  complains  of  disorderly  noise  which  offends  Herbert's  musical 
ear  and  his  love  of  'all  things  neat'  (Man,  p.  92,  1.  42).  If  only  Peace  and 


COMMENTARY  525 

Order  were  to  bear  rule  (1.  4)  in  his  heart,  he  might  expect,  not  the  intermit- 
tent, but  the  constant  stay  (1.  24)  of  the  divine  presence. 

1.  3.  puling.  In  B  the  word  was  first  written  pulling,  but  the  second  /  has 
been  erased  with  a  pen-knife,  yet  so  imperfectly  that  the  correction  has  been 
overlooked  or  questioned  by  some  who  have  examined  the  MS.  All  the  early 
printed  texts  have  pulling.  It  is,  however,  probable  that  the  correction  was 
rightly  made.  There  is  no  satisfactory  sense  to  be  made  of  pulling  fears,  but 
whining  fears,  joined  with  loud  complaints,  add  to  the  general  disturbance  of 
peace,  where  there  are  no  sensitive  fares  and  no  rule. 

1.  10.  plaies:  as  on  an  instrument,  to  bring  it  into  tune.  The  many  musical 
terms  in  this  poem  make  it  likely  that  plaies  also  has  a  musical  connotation. 

1.  19.  distempered',  mentally  deranged  (O.E.D.,  citing  this  instance).  Cf. 
Milton,  P.L.  iv.  807:  'distemperd,  discontented  thoughts'. 

1.  20.  shrill',  poignant.  Vaughan  was  so  taken  with  the  paradox  that,  after 
a  less  successful  adaptation  of  it  in  'An  Epitaph  upon  the  Lady  Elizabeth',  he 
opened  his  poem  *  Admission*  with  Herbert's  words  almost  unaltered:  'How 
shril  are  silent  tears?'  (J.  Bennett,  op.  cit.  pp.  89-90). 

The  Size  (Page  137) 

Similarly  in  The  Rose,  p.  177, 1.  4,  Herbert  accepts  'my  strict,  yet  welcome 
size',  i.e.  a  modest  status. 

I.  1 6.  Both  Enact  (1633)  and  Exact  (B)  give  good  sense,  but  the  former  is 
likely  to  be  the  right  word  as  it  better  carries  on  the  metaphor  of  the  previous 
line  (laws  of  fasting  disanull). 

II.  19—22.  Great  joy  es  realize  all  that  was  hoped  for  (have  their  hopes)  and 
leave  nothing  more  to  be  expected;  but  Modest  and  moderate  joyes  (1.  2)  are 
only  an  earnest  of  what  we  may  hope  to  receive  hereafter  (1.  3),  and  tice  us  on 
to  hopes  of  more  (1.  29). 

I.  22.  on  score \  in  debt,  on  credit. 

II.  25-7.  M.  Arnold,  quoting  these  lines  in  Culture  and  Anarchy,  p.  139, 
substituted  Vanished  for  sentenced. 

I.  36.  a  pretender-,  a  suitor,  wooer.  The  word  was  regularly  used  in  this 
sense,  and  survives  in  such  expressions  as  'pretend  to  the  hand'.  Cf.  Dulnesse, 
p.  1 1 6, 1.  19:  'Lovers  are  still  pretending.'  The  suitor's  mind  is  divided  be- 
tween happiness  and  anxiety  before  he  has  achieved  his  marriage. 

II.  39-41.  'We  should  be  reckoning  time,  not  by  the  last  great  snowstorm, 
but  by  our  latest  joy;  for  joys  would  be  as  infrequent  and  memorable  as  a 
snowstorm,  if  they  depended  on  our  having  earned  them'  (fell  according  to 
desert,  1.  39). 

1.  46.  meridian-,  'a  graduated  ring  (sometimes  a  semi-circle  only)  of  brass 
in  which  an  artificial  globe  is  suspended  and  revolves  concentrically'  (O.E.D., 
citing  this  example). 

Artillerie  (Page  139) 

A  development  of  the  idea  already  found  in  Prayer  I,  p.  51,  that  prayer  is 
an  'Engine  against  th'  Almightie,  sinners  towre,  Reversed  thunder*.  Crashaw 


526  COMMENTARY 

imitates  the  conceit  in  'On  a  prayer  booke  sent  to  Mrs.  M.  R.',  1.  9:  'It  is 
loves  great  Artillery.' 

1.  2.  Me  thoughts:  it  seemed  to  me.  An  archaic  impersonal  verb,  distinct 
from  the  common  verb  think.  Me  thoughts  or  Methoughts  (again  in  The 
Collar,  p.  1 54,  1.  3  5)  is  an  incorrect  form  of  methought,  on  the  analogy  of 
methinks. 

1.  8.  Divine  impulses,  like  falling  stars,  have  the  appearance  of  fire,  and 
therefore  suggest  danger  and  disturbance,  but  in  the  end  they  bring  restful 
thoughts. 

1.  1 1.  ministers.  Cf.  Ps.  civ.  4,  B.C.P.:  'He  maketh  his  Angels  spirits:  and 
his  ministers  a  flaming  fire.' 

1.  17.  shooters:  shooting  stars.  O.E.D.  gives  no  other  example  of  this  sense. 
The  Report  of  the  British  Association,  1857,  i.  152,  records  'an  instance,  the 
rare  one  of  an  ascending  shooting  star'.  But  when  Herbert  uses  shooters  of 
stars,  he  is  also  conscious  of  the  relation  of  the  word  to  Artillerie  and  in  1.  25 
he  uses  it  in  its  ordinary  sense. 

I.  27.  thine  own  clay.  Cf.  Dialogue,  p.  115,  1.  27:  'my  clay,  my  creature.' 

II.  29-30.  I  am  thine  . . .  if  I  am  mine.  This  theme  is  developed  in  Clasping 
of  hands,  p.  157.  ^ 

1.  31.  articling:  arranging  by  treaty  or  stipulation.  Often  found  with  the 
word  parley  (1.  27):  e.g.  North,  Plutarch  (1676),  p.  124:  'In  which  parly  it 
was  articled',  &c.  John  Howe,  Cromwell's  chaplain,  in  his  Self-dedication, 
states  the  converse  of  Herbert's  saying:  'God  is  pleased  to  article  with  dust 
and  ashes.' 


Church-rents  and  schismes  (Page  1 40) 

The  Church  is  figured  as  'the  rose  of  Sharon*  (Song  of  Songs,  ii.  i)  in 
her  chair  of  authority:  schisms  within  you  (1.  17)  harm  the  Church  more 
than  assaults  from  without  (11.  13-15),  which  purge  her  of  insincere 
adherents. 

1.  i.  chair.  B  has  place,  which  does  not  rhyme;  chair,  if  not  originally 
intended  by  the  author,  was  inferred  by  the  editor  of  1633  from  its  use  in 
1.  10.  Perhaps  the  author  intended  to  change  chair  in  1.  10  to  place,  which 
suits  that  context  better,  but  by  inadvertence  the  change  was  made  in  1.  i 
instead.  There  are  instances  of  the  copyist's  inattention  in  this  poem. 

1.  10.  bitten.  B  has  sitten,  a  form  of  the  past  participle  which  is  found  in 
Psalm  I,  p.  214, 1.  4;  but  all  sitten,  in  spite  of  chair,  makes  no  sense,  and  is 
probably  a  slip  of  the  amanuensis. 

1.  1 2.  And  shows  it  so.  The  Church,  my  Mother,  shows  that  she  is  a  rose  by 
blushing. 

1.  1 8.  vaded  (B).  This  variant  form  oifade  was  much  affected  by  poets, 
at  least  as  late  as  Marvell,  and  here  it  helps  to  make  a  pleasing  succession  of 
initial  consonants,  besides  giving  a  tone  of  sadness.  In  the  other  four  uses  of 
this  verb  in  The  Temple  both  B  and  1633  have/j<&. 

1.  21.  start:  as  Umber  is  said  to  start,  get  loose. 


COMMENTARY  527 

I.  29.   With  these  twopoore  ones:  i.e.  'with  the  only  two  eyes  I  have,  though 
I  need  for  my  grief  As  many  eyes  as  there  are  starres*  (1.  26).  For  the  hyperbole, 
cf.  Grief,  p.  164, 11.  i-io. 

Justice  II  (Page  141) 

The  justice  of  God,  as  seen  in  the  Old  Testament,  has  lost  its  terrors,  now 
that  it  is  viewed  in  the  light  of  Christ's  mediation  (1.  13);  but  Herbert  also 
has  himself  (to  me,  1.  4)  passed  from  fear  to  confidence  (1.  14). 

II.  7—10.  The  dishes  or  scales  (1.  16)  hang  from  the  beam  or  cross-piece,  the 
scape  (Lat.  scapus  trutinae]  being  the  upright  shaft  or  tongue  of  the  balance. 

1.  10.  torturing  (B).  1633  prints  tor? ring,  an  abbreviation  metri  gratia 
which  is  found  in  Pope's  'The  Rape  of  the  Lock',  iv.  100. 

I.  13.   Chris ts  pure  vail.   Palmer  refers  to  II  Cor.  iii.  14:  'in  the  reading 
of  the  old  testament'  a  veil  was  used  which  'is  done  away  in  Christ';  but 
this  poem  affirms  the  presence  of  a  veil  in  the  Christian  dispensation.    For 
Christians  it  is  no  longer  the  opaque  veil  of  the  old  Law  'of  blue,  and  purple, 
and  crimson'  (II  Chron.  iii.  14),  but  Christs  pure  vail,  a  transparent  one,  'the 
vaile,  that  is  to  say,  His  flesh'  (Heb.  x.  20). 

II.  16-17.   buckets,  which  attend.   It  is  tempting  to  suppose,  with  B.  G. 
Hall,  that  attend  (B  and  1633)  is  a  mistake  for  ascend,  but  it  would  be  an 
unsatisfactory  rhyme  to  descend.  There  is  possibly  a  play  on  words  between 
the  scales  of  the  balance  and  Jacob's  ladder  (scala  in  the  Vulgate  version  of 
Gen.  xxviii.  12),  on  which  the  angels  ascended  and  descended.   The  fact 
that  the  unusual  word  interchangeably  (1.  17)  occurs  twice  in  Shakespeare's 
Richard  II  makes  it  the  more  likely  that  Herbert  remembered  the  king's 
words  to  Bolingbroke  (iv.  ii.  184-9): 

Now  is  this  Golden  Crowne  like  a  deepe  Well, 

That  owes  two  Buckets,  filling  one  another, 

The  emptier  euer  dancing  in  the  ayre, 

The  other  downe,  vnseene,  and  full  of  Water: 

That  Bucket  downe,  and  full  of  Teares  am  I, 

Drinking  my  Griefes,  whil'st  you  mount  vp  on  high. 

The  Pilgrimage  (Page  141) 

I.  10.  my  houre.  Cf.  Complaining,  p.  144, 11.  17-18:  'my  houre,  My  inch 
of  life.'    Herbert  is  conscious  that  his  short  span  of  life  is  slipping  by  with 
nothing  accomplished. 

II.  13-14.   which  Some  call  the  wold.    For  instance,  the  hilly  tracts  of 
Lincolnshire,  which  Herbert  knew  through  his  visiting  his  sister  Frances, 
Lady  Browne,  are  so  called.  A  pun  may  be  intended  on  would  (B). 

1.  17.  one  good  AngelL  A  pun  on  the  gold  coin  with  the  device  of  St. 
Michael  on  it,  last  coined  in  Charles  I's  reign.  Donne  carries  the  same  pun 
very  far  in  'Elegie  XI'.  If  Herbert  is  not  simply  thinking  of  his  guardian 
angel,  but,  as  some  suppose,  of  his  marriage  to  Jane  Danvers,  the  friend  is 


528  COMMENTARY 

likely  to  be  her  kinsman  Henry  Danvers,  earl  of  Dan  by,  with  whom  Herbert 
was  living  at  the  time.  When  Woodnoth  contemplated  entering  Sir  John 
Danvers's  service,  Herbert  advised  him  that  'to  be  a  prompter  of  good  to 
Sr  John  was  to  be  a  good  Angell  too  him'  (The  Ftrrar  Papers,  p.  267). 

1.  36.  a  chair.  Cf.  Mortification,  p.  98,  1.  29:  *A  chair  or  litter  shows  the 
biere.' 

The  Holdfast  (Page  143) 

The  title  is  probably  drawn  from  Ps.  Ixxiii.  27,  B.C.P.:  'But  it  is  good  for 
me  to  hold  me  fast  by  God.'  The  interlocutor  speaks  or  is  reported  as  speaking 
11.  3-4,  6—7,  9—10;  a  friend  speaks  11.  12  and  13—14,  unless  the  final  couplet  is 
the  poet's  summary;  this  monitor  pushes  him  a  stage  farther  each  time:  he 
may  trust  in  God  (1.  4),  but  God  alone  gives  him  the  power  to  trust  (1.  6); 
he  must  confesse  (1.  7),  but  the  confession  too  is  God's  gift  (1,  9),  These  divine 
gifts  of  grace  are  safer  in  Christ's  keeping  (1.  14)  than  in  our  own. 

1.  12.  more  ours  6y  being  his.  Cf.  the  fourth  stanza  of  The  Discharge, 
p.  144. 

^ 
Complaining  (Page  143) 

1.  5.  thy  dust  that  calls.  Cf.  Denial/,  p.  80, 11.  16-18: 

O  that  thou  shouldst  give  dust  a  tongue 

To  crie  to  thee, 
And  then  not  heare  it  crying ! 

The  Discharge  (Page  144) 

The  word  discharge  is  used  for  a  document  conveying  release  from  an 
obligation;  there  are  other  words  in  this  poem  having  a  legal  or  commercial 
connotation — counts,  depart,  right,  fee.  'Having  once  given  up  all  to  God, 
you  should  feel  yourself  free  from  anxiety;  by  that  surrender  you  have  com- 
mitted the  future  to  his  keeping.' 

1.  3.  /icorous:  having  a  keen  desire  for  what  is  pleasant. 

1.  8.  with  the  while  depart',  part  with,  surrender  all.  Cf.  Shakespeare,  John, 
ii.  i.  562-3: 

lohn  to  stop  Arthurs  Title  in  the  whole, 
Hath  willingly  departed  with  a  part. 

I.  21.  fee:  allotted  portion. 

II.  31—2.  If  man  worries  himself  about  the  future,  he  violates  the  accepted 
order,  namely,  that  the  present  only  is  his  concern,  and  the  future  is  God's. 
Cf.  Shakespeare,  Ant.  and  C/eop.  11.  iii.  6:  'I  haue  not  kept  my  square',  and 
J.  Heywood,  Prouerbes-.  'An  inche  breaketh  no  square.' 

11.  36-40.  Seeley,  op.  cit.  p.  184,  illustrates  these  lines  with  an  engraving 
from  Holbein's  Dance  of  Death,  showing  an  astrologer,  who  tries  to  read  the 
future  from  a  sphere,  and  is  confronted  by  Death  thrusting  a  skull  before  his 
eyes. 


COMMENTARY  529 

1.  45.  draw  the  bottome  out.  Herbert  uses  bottom  of  a  skein  of  thread  again 
in  Letter  xi,  p.  373, 1.  6. 

an  end:  continuously.  Sometimes  written  as  one  word  or  with  hyphen. 
Cf.  Shakespeare,  Two  Gent.  iv.  iv.  68:  *A  slaue  that  still  an  end  turnes  me  to 
shame.1 

I.  46.   God  chains  the  dog  till  night.   Isaac  Barrow,  walking  in  a  friend's 
garden  before  daybreak,  was  attacked  by  a  watchdog,  which  was  chained  by 
day  and  let  loose  at  night  as  a  protection  against  thieves. 

II.  48-50.    'Vex  yourself  to-day  (now)  about  to-morrow's  ills,  and  then 
to-morrow  grieve  over  them  afresh.' 

Praise  //(Page  146) 

11.  15—16.  'Thou  alone  didst  listen  to  me,  when  my  sins  still  clamoured 
against  me,  after  thou  hadst  acquitted  me'  (11.  13-14). 

I.  26.  enroll',  record  with  honour,  celebrate. 

II.  27-8.  Cf.  the  close  of  Addison's  hymn  (Spectator,  9  Aug.  1712): 

For  oh !  Eternity 's  too  short 
To  utter  all  thy  Praise. 

An  O/ering(Pzgc  147) 

11.  1 1-12.  A  king  or  other  representative  man  may  plead  for  a  nation  and 
ward  off  a  pestilence,  as  David  did.  Cf.  H.  Vaughan,  'Rules  and  Lessons', 

U-63-4= 

Thou  mai'st  in  Rags  a  mighty  Prince  relieve 

Who,  when  thy  sins  call  for't,  can  fence  a  Curse. 

1.  22.  All-heal.  Here  a  general  term  for  a  balsam  which  heals  all  wounds; 
applied  specially  by  Gerarde  to  Clown's  Woundwort:  cf.  Marvell,  'Damon 
the  Mower',  11.  83-4: 

With  Shepherds-purse,  and  Clowns-all-heal, 
The  Blood  I  stanch,  and  Wound  I  seal. 

Longing  (Page  148) 

1.  9.  Cf,  Gen.  iii.  17. 

I.  21.  From  Ps.  Ixxxvi.  i. 

II.  22-4.  'Thy  name  is  found  in  my  words \  why  then  should  they  be  scat- 
tered?' 

11.  25-30.  Mr.  W.  Force  Stead  remarks  that  this  stanza  'with  its  sorrows, 
furnace,  fames,  heats,  griefs,  shames,  seems  an  eruption  from  Southwell's 
Burning  Babe** . 

11.  3  5-6.  Quoted  from  Ps.  xciv.  9. 

1.  38.  /'/  creeps.  Mr.  Feeble-mind  in  The  Pilgrim's  Progress  (Oxford  edn., 
p.  249)  says:  'this  I  have  resolved  on,  to  wit,  to  run  when  I  can,  to£0  when  I 
cannot  run,  and  to  creep  when  I  cannot  go?  Cf.  Discipline,  p.  179, 1,  1 5. 

1.  52.  interlined:  come  between  the  lines.  Cf.  Vaughan,  'White  Sunday', 

917.15  M  m 


530  COMMENTARY 

II.  37-8:  'as  in  nights  gloomy  page  One  silent  star  may  interline',  and  Donne, 

A  Sermon  preached  at  Whitehall,  4  Feb.  162$  (1626): 

What  place  of  Scripture  soever  thou  pretend,  that  place  is  interlined — 
interlined  by  the  Spirit  of  God  Himself  with  conditions  and  limitations 
and  provisions, — 'If  thou  return',  'if  thou  repent', — and  that  interlining 
destroys  the  bill. 

The  Bag  (Page  151) 

1.  i.  my  gracious  Lord  doth  he  are.  An  answer  to  the  plaintive  entreaty  in 
1.  79  of  the  previous  poem.  Herbert's  recovery  from  depression  often  marks 
the  conclusion  of  a  poem  which  begins  in  sadness;  sometimes  the  recovery  is 
only  reached,  as  here,  in  a  succeeding  poem. 

1.  6.  close  his  eyes,  as  on  the  boat  in  the  storm  (cf.  1.  4)  on  the  Sea  of 
Galilee  (Matt.  viii.  24). 

1.  n.  light',  alight. 

1.  13.  tire\  especially  of  a  head-dress.  Cf.  Spenser,  F.Q.  i.  x.  31:  'And  on 
her  head  she  wore  a  tyre  of  gold.' 

1.  14.  the  fin •:  lightning.  * 

1.  17.  He  smiTd  and  said.  Cf.  Love  III,  p.  1 89, 1.  1 1 :  'Love  took  my  hand, 
and  smiling  did  reply.' 

The  Jews  (Page  152) 

I.  2.  cyens  (a  spelling  of  scions  in  common  use  as  late  as  Dryden):  slips  for 
grafting.  Cf.  Shakespeare,  Winter* s  Tale,  iv.  iii.  92—3:  'we  marry  A  gentldr 
Sien,  to  the  wildest  Stocke.'  The  reading  of  B9  sinnes,  is  probably  the  copyist's 
misreading  of  an  unfamiliar  word;  the  metre  requires  a  disyllabic,  and  cyens 
continues  the  metaphor  of  sap  and  juice. 

purloined:  robbed.  The  word  is  similarly  used  in  R.  Surflet  and  G.  Mark- 
ham's  The  Country  Farme  (1616)  about  weeds:  'If  they  be  suffered  to  grow 
vp,  sucke,  purloine,  and  carrie  away  the  sap.' 

II.  5-6.  The  clue  to  these  difficult  lines  must  be  found  in  St.  Paul's  conten- 
tion that  a  Jew  who  rested  in  the  old  Law  was  'a  debtor  to  doe  the  whole 
Law'  (Gal.  v.  3),  which  was  an  impossible  task;  yet  by  still  trying  to  keep  the 
letter  of  the  Law,  instead  of  accepting  Christ's  deliverance  from  it  (Rom.  vii. 
6),  he  stood  to  lose;  the  letter  which  he  loses  may  perhaps,  by  a  play  on  the 
word,  stand  also  for  the  New  Testament.  Cf.  Rom.  ii.  17-29. 

1.  1 2.  Cf.  Job  xiv.  7-9:  Tor  there  is  hope  of  a  tree,  if  it  be  cut  downe,  that 
it  will  sprout  againe  .  .  .  though  the  stocke  thereof  die  in  the  ground:  Yet 
through  the  sent  of  water  it  will  bud,  and  bring  forth  boughes  like  a  plant.' 

The  Collar  (Page  153) 

M.  Pierre  Legouis  (Andre*  Marvell,  1928,  p.  168)  comments  on  the 
audaces  of  Herbert  in  this  early  example  rivers  libres,  with  the  varying  length 
of  the  lines  and  the  wide  spacing  of  the  rhymes;  he  thinks  that  Marvell  in  his 
poem  'On  a  Drop  of  Dew'  is  following  the  lead  of  The  Collar. 


COMMENTARY  531 

The  collar  was  in  common  use  to  express  discipline,  and  'to  slip  the  collar* 
was  often  used  figuratively.  Preachers  would  use  the  word  collar  of  the 
restraint  imposed  by  conscience;  for  example,  Daniel  Dyke  (ob.  1614)  says 
that  religion  'will  not  teach  thy  servant  to  slip  his  neck  out  of  the  collar,  and 
to  deny  thee  service  and  subjection'. 

I.  6.  'Am  I  always  to  be  doing  suit  and  service  to  another,  instead  of  taking 
my  own  line  ?' 

II.  33-6.  There  is  a  similar  end  to  Mem.  Matris  Sacr.  vm,  p.  427, 11.  7—10. 

The  Glimpse  (Page  1 54) 

I.  5.   The  MS.  reading  to  my  heart  is  preferable  to  for  my  heart  (1633), 
as  it  avoids  the  repetition  of  For  from  the  previous  line. 

II.  1 1-15.   'The  addition  of  water  only  increases  the  inward  heat  of  the 
quicklime;  so  Thy  short  abode  is  tantalizing  and  only  increases  my  desire  for 
an  enduring  union.'     The  words  'of  old,  they  say'  suggest  that  Herbert  is 
alluding  to  a  fable  or  allegory;  there  is  some  resemblance  to  No.  LXXV  of 
the  Aenigmata  of  Symphosius  with  the  title  of  Calx  (Baehrens,  Poet.  Lat. 
Min.  iv.  379): 

Euasi  flammas,  ignis  tormenta  profugi: 
Ipsa  medella  meo  pugnat  contraria  fato; 
Infundor  lymphis:  gelidis  incendor  ab  vndis. 

I  have  to  thank  Professor  L.  C.  Martin  for  this  parallel. 

I.  20.  An  Italian  proverb,  translated  in  Out!.  Pvbs,  No.  726. 

II.  23-5.  'Though  thy  heap  or  store  of  heavenly  things  is  rightly  kept  under 
lock  and  key  for  future  use,  occasional  droppings  from  it,  like  "the  crummes 
which  fall  from  their  masters  table"  (cf.  1.  17),  may  be  allowed  to  reach  me, 
without  breaking  the  lock  and  touching  the  main  stock? 

11.  26-7.  The  difficulty  of  interpreting  these  lines  turns  on  the  ambiguity 
of  the  word  stay.  If,  as  in  1.  IT,  it  means  'staying  here',  it  is  not  compli- 
mentary to  say  that  the  presence  of  delight  would  seem  short  because  I 
was  busy  spinning.  If,  as  seems  more  likely  from  thy  coming  in  1.  30  referring 
apparently  to  the  future,  stay  means  'staying  away,  absence'  (as  in  Home, 
p.  108,  1.  31),  the  sense  is:  I  will  spin  so  busily  that  the  time  of  thy  staying 
away  will  seem  short;  or,  I  will  contentedly  keep  the  wheel  going,  and  not  let 
grief  and  sin  interrupt  my  work,  provided  (so  that,  1.  26)  thy  absence  does  not 
last  too  long. 

11.  29-30.  'Do  not  by  thy  absence  give  grief  and  sin  an  occasion  to  jeer  at 
me,  whereas  thy  coming  would  transform  my  heart  into  a  court?  The  ante- 
cedent of  Who  is  me 

Assurance  (Page  155) 

11.  32-3.  while  rocks  stand,  And rivers  stirre:  i.e.  so  long  as  the  world  lasts. 
Cf.  Vaughan,  'To  the  River  Isca',  1.  34:  "Till  Rivers  leave  to  run? 

1.  39.   'Thou  foolish  thought,  thou  hast  tried  to  sow  discord  Betwixt  my 


532  COMMENTARY 

God  and  me  (1.  9),  but  the  bone  will  rebound  and  stick  in  thy  throat.'  Cf. 
J.  Heywood,  Prouerbes\  'The  diuell  hath  cast  a  bone  (said  I)  to  set  stryfe 
Betweene  you.' 

The  Call  (Page  156) 

I.  2.  Most  journeyings  put  us  out  of  breath,  but  this  gives  us  the  breath  of 
life.  Cf.  Priest  to  T.  p.  257,  1.  34:  'for  thou  art  not  only  the  feast,  but  the  way 
to  it.' 

II.  6-8.  The  divine  light  sets  off  the  festal  scene;  it  is  a  feast  which  improves 
as  it  goes  on  (cf.  John  ii.  10:  'but  thou  hast  kept  the  good  wine  vntill  now'); 
and  the  eucharistic  feast  is  for  'the  strengthening  and  refreshing  of  our  soules'. 
Cf.  Priest  to  T.  p.  259,  1.  14:  'Hee  that  comes  to  the  Sacrament,  hath  the 
confidence  of  a  Guest.' 

I.  i  o.  move\  take  away.  Cf.  The  23d  Psalme,  p.  173,1.23:  'And  as  it  never 
shall  remove',  and  John  xvi.  22:  'your  ioy  no  man  taketh  from  you.' 

Clasping  of  hands  (Page  157) 

Dr.  Mario  Praz  gives  many  contemporary  examples  of  such  verbal  play  in 
A  Garland  for  John  Donne  (1931),  p.  62. 

II.  12-13.  'I  dare  to  think  that  thou  art  somehow  more  mine  than  thine 
own.'  Cf.  H.  Vaughan,  'Love-sick',  11.  1  8-22. 

1.  20.  Cf.  Theologla  Germanica  (tr.  S.  Winkworth),  ch.  xliii:  'Where  this 
Light  is,  the  man's  end  and  aim  is  not  this  or  that,  Me  or  Thee,  or  the  like, 
but  only  the  One,  who  is  neither  I  nor  Thou,  this  nor  that,  but  is  above  all  I 
and  Thou,  this  and  that;  and  in  Him  all  Goodness  is  loved  as  one  Good.' 


157) 

1.  15.  The  classical  name  Albion  for  Britain  was  familiar  from  its  use  by 
Drayton,  Shakespeare,  and  Camden;  Herbert  uses  it  in  Oratio  m,  p.  451, 
1.  1  8.  It  was,  perhaps,  congenial  to  James  I;  a  Roman  Catholic  petition  to 
him  for  toleration  has  the  words,  'your  blessed  Mothers  right  unto  the 
Scepter  of  Albion''  (Scrinia  Sacra,  ii.  82).  The  phrase  here  is  like  'All  the 
king's  horses  and  all  the  king's  men'  in  the  nursery  rhyme. 

1.  17.  Cf.  Exod.  xiv.  25:  'the  Lord  .  .  .  tooke  off  their  charet  wheeles,  that 
they  draue  them  heauily.' 

1.  23.  stint",  limitation,  due  measure. 

1.  27.  a  bottle.  Cf.  Ps.  Ivi.  8:  'Thou  tellest  my  wanderings,  put  thou  my 
teares  into  thy  bottle:  are  they  not  in  thy  booke?' 

1.  28.  Canon  Ixxxiv  orders  the  provision  of  'a  strong  Chest'  in  every  church 
'to  the  intent  the  Parishioners  may  put  into  it  their  alms  for  their  poor 
neighbours'. 

1.  33.  like  streamers.  Flags,  which  were  hung  from  church  towers  after  a 
victory,  would  'stream'  in  the  wind.  R.  Seeley,  op.  cit.  p.  x:  'The  comparison 
seems  very  forced  and  artificial;  but  in  a  rudely-coloured  German  woodcut 
preserved  in  the  British  Museum,  the  drops  of  blood  have  just  the  appearance 


COMMENTARY  533 

of  red  pennons,  and  the  same  effect  may  have  been  sometimes  seen  in  stained 
glass  windows.' 

1.  35.   bloudie  battell.   Cf.  Christ's  'bloudie  fight'  in  Good  Friday,  p.  39, 

1.22. 

1.  38.  Though  pressed.  Seel.  5. 
1.  40.  at  use:  at  interest. 

Josephs  coat  (Page  159) 

Like  the  'coat  of  many  colours'  (Gen.  xxxvii.  3)  life  is  variegated  by  joy 
and  pain  and  by  different  forms  of  pain.  The  poet  gets  relief  by  making  music 
of  all  his  chequered  experiences;  for,  if  he  were  to  allow  a  single  grief  to 
absorb  him,  it  would  claim  both  heart  and  body  as  its  prey.  In  1.  8  both  means 
one  grief  and  smart  (a  single  conception,  followed  by  singular  pronouns,  his, 
it)  and  my  heart,  but  in  1.  9  both  appears  to  be  my  heart  and  the  bodie. 

1.  6.  had  his  full  career.  Cf.  The  Glance,  p.  172,  11.  11-12: 

Had  the  malicious  and  ill-meaning  harm 
His  swing  and  sway. 

1.  9.  due  to  grief  .  There  is  perhaps  a  reminiscence  of  Aesop's  fable,  'Grief 
and  his  Due':  Grief  having  been  absent  when  Jupiter  allotted  privileges, 
there  was  nothing  left  for  him  until  Jupiter  'at  last  decided  that  to  him  should 
belong  the  tears  that  were  shed  for  the  dead'. 

1.  10.  he  hath  spoiled  the  race.  God  mercifully  frustrates  this  precipitate 
impulse  of  grief  and  the  heart  to  kill  the  body,  by  his  tempering  pain  with  joy 
and  by  teaching  the  sufferer  to  make  songs  of  his  grief  (1.  14). 


The  P#%(Page  159) 

Herbert  refashions  a  later  version  of  the  story  of  Pandora,  the  first  mortal 
woman.  Jupiter  gave  her  a  box  containing  the  blessings  of  the  gods,  but  on 
its  being  opened  they  all  slipped  out  and  were  lost  except  Hope,  which  lay  at 
the  bottom. 

1.  1  5.  both:  i.e.  God  and  man. 

1.  1  6.  the  rest.  Alice  Meynell  regretted  that  Herbert  did  not  avoid  'this 
rather  distressing  ambiguity',  but  some  readers  take  pleasure  in  the  play  on 
the  words  rest  (11.  10,  16)  and  resile  snesse  (1.  17). 

1.  20.  tosse.  The  word  is  used  in  a  similar  context  by  Crashaw  in  'To  the 
same  party  Councel  concerning  her  choise',  1.  49. 

The  Priesthood  (Page  1  60) 

1.  10.  compositions-,  states  of  the  body,  or  of  body  and  mind  combined. 
Cf.  Shakespeare,  Richard  II,  n.  i.  73-4: 

Oh  how  that  name  befits  my  composition: 
Old  Gaunt  indeed,  and  gaunt  in  being  old. 

1.  1  6.  That  earth  is  fitted  by  the  fire.  Cf.  'I  but  earth  and  clay'  (1.  8)  and 
'thou  art  fire'  (1.  7).  The  Creator  working  like  the  potter  on  the  clay  is  a 


534  COMMENTARY 

familiar  Biblical  image,  e.g.  Isa.  Ixiv,  8,  Jer.  xviii.  6,  Rom.  ix.  21-3;  and 
St.  Paul  is  called  'a  chosen  vessel!  vnto  me*  in  Acts  ix.  15. 

1.  29.  Cf.  Imitatio  Christi,  iv.  xi.  4: 'O  quam  magnum  et  honorabile  est 
officium  sacerdotum:  quibus  datum  est  Dominum  majestatis  verbis  sacris 
consecrare,  labiis  benedicere,  manibus  tenere !  .  .  .  O  quam  mundae  debent 
esse  manus  illae !' 

I.  32.  To  hold  the  Ark.  As  Uzzah  rashly  did  (II  Sam.  vi.  6). 

II.  39-42.    Herrick  quotes  the  proverb,  'Manners  know  distance'.   The 
modest  by  observing  a  respectful  deference  pay  a  better  homage  than  the 
proud  who  seek  to  keep  up  their  state  by  a  rival  magnificence.   Herbert  may 
hope  to  commend  himself  for  the  priesthood  by  his  humility. 

The  Search  (Page  162) 

1.  3.  my  daily  bread.  Cf.  Ps.  xlii.  3,  B.C. P.:  'My  teares  haue  beene  my  meat 
day  and  night:  while  they  daily  say  vnto  me,  where  is  now  thy  God?1 
1.  14.  Simper,  glimmer,  twinkle. 

I.  24.  all  was  one.  'It  came  to  the  same  thing;  my  second  attempt  was  as 
fruitless  as  my  first.' 

II.  25—8.   'Art  thou  absorbed  in  creating  a  new  world,  giving  up  the  old 
one  in  despair  ?' 

1.  33.  that  of  any  thing.  'Above  all,  let  it  not  be  thy  will  (1.  32)  that  keeps 
thee  from  me.' 

1-  35-  rtn£'-  ring-fence;  cf.  'these  barres'  (1.  49). 

1.  42.  to  it.  In  comparison  with  that  distance,  other  distances  are  as 
nothing. 

1.  47.  charge-,  burden,  my  load  of  trouble. 

Gr/V/(Page  164) 

1.  10.  a  lesse  world',  man,  the  microcosm  (cf.  Man,  p.  92,  1.  47).  Yet 
even  the  world,  though  greater  than  man,  is  but  small. 

1.  15.  your  feet.  Herbert  puns  on  the  metrical  feet  and  the  eyes  running 
with  tears. 

The  Crosse  (Page  164) 

The  title  is  explained  by  the  last  stanza.  Sir  Herbert  Grierson  compares 
with  this  poem  the  latter  part  of  Donne's  poem  with  the  same  title.  Herbert 
has  reached  this  deare  end,  the  priesthood  (cf.  Letter  m,  p.  364,  1.  27:  'my 
journies  end'),  but  is  soon  after  incapacitated  by  failing  health. 

I.  13.  ague.  See  note  on  The  Sinner,  p.  489. 

II.  17-18.   'I  am  altogether  weak  except  when  I  contemplate  the  cross; 
but  its  strength  spurs  me  to  action.' 

1.  23.  sped:  brought  to  a  successful  issue. 

1.  29.  delicates:  delights,  luxuries. 

1.  36.  my  words:  i.e.  thine  adopted  as  my  own. 


COMMENTARY  535 

The  Flower  (Page  165) 

I.  3.  demean-,  bearing  (like  the  similar  word  demeanour} ;  but  it  is  also  found 
as  a  variant  form  of  demesne,  'estate'.   The  meaning  is  little  affected:  the 
spring  flowers  not  only  have  their  own  intrinsic  beauty,  but  they  are  also 
welcome  as  a  sign  of  the  passing  of  winter;  so  are  the  returns  of  grace  the  more 
welcome  after  a  time  of  spiritual  aridity. 

II.  10-14.  Cf.  Mem.  Mains  Sacr.  v,  p.  425, 1.  13,  and  Donne,  'A  Hymne 
to  Christ',  11.  13-16: 

As  the  trees  sap  doth  seeke  the  root  b°low 
In  winter,  in  my  winter  now  I  goe, 
Where  none  but  thee,  th'  Eternall  root 
Of  true  Love  I  may  know. 

11.  15-17.  Imitated  by  Keble  in  the  second  stanza  of  'Sixth  Sunday  after 
Trinity'  in  The  Christian  Tear. 

1.  1 8.  a  chiming.  Instead  of  the  single-toned  passing-bell,  there  is  the 
pleasing  and  varied  sound  of  the  bells  being  chimed,  i.e.  swung  just  enough 
to  make  the  clappers  strike.  Palmer  suggests  'a  bridal  peal',  but  marriage 
bells  are  rung,  i.e.  swung  right  up  on  end. 

1.  20.  '//,  i.e.  is  in  itself,  or  unchangeably;  it  is  what  it  is  by  God's  imme- 
diate ordinance'  (H.  C.  Beeching,  Lyra  Sacra,  p.  95). 

I.  25.  Offringat:  aiming  at.  Cf.  The  Knell,  p.  204, 1.  5. 

II.  32-5.  'There  is  no  frost  to  compare  with  that  which  is  caused  by  thy 
least  frown ;  Arctic  cold  is  nearer  to  the  heat  of  the  torrid  zone  than  to  such  a 
frost.' 

1.  44.  glide-,  slip  away  gently  and  imperceptibly. 

Dotage  (Page  167) 

1.  i.  casks  of  happiness f.  The  word  cask  was  sometimes  used  for  casket 
(e.g.  Shakespeare,  //  Henry  VI,  HI.  ii.  409),  and  may  here  suggest  valuable 
cases  with  nothing  of  worth  inside  them. 

1.  2.  foolish  night-fires.  O.E.D.,  citing  this  example  only,  defines  'An  ignis 
fatuus,  will  o'  the  wisp'. 

1.  4.  in  a  career,  as  we  say  'in  full  career'.  Cf.  Josephs  coat,  p.  159, 1.  6. 

1.5.  nothing  between  two  dishes.  A  Spanish  proverb.  The  upper  or  covering 
dish  being  removed,  nothing  is  found  in  the  lower  one.  Cf.  Walton,  Lives, 
p.  68:  'Mr.  Tarrer,  having  seen  the  manners  and  vanities  of  the  World,  and 
found  them  to  be,  as  Mr.  Herbert  sayes,  A  nothing  between  two  Dishes? 

1.  8.  in  grain:  fast  dyed;  often,  as  here,  figuratively,  for  'firmly  established, 
ineradicable'. 

The  Sonne(P*ge  167) 

1.  3.  coast-,  region,  country,  as  often  in  the  A.V.  of  the  Bible. 
1.  8.  Chasing-,  dispelling.  As  the  father's  light  grows  dim,  the  son  carries 
forward  the  vital  lampada. 


536  COMMENTARY 

1.  12.  The  pun  proved  irresistible  to  many  writers  of  the  time,  e.g.  Donne, 
'A  Hymne  to  God  the  Father',  11.  1 5-16:  V  my  death  thy  sonne  Shall  shine 
as  he  shines  now.' 

A  true  Hymne  (Page  168) 

1.  14.  behinde\  still  to  come,  lacking.  Cf.  Affliction  III,  p.  73, 1.  9 ;  U  Envoy, 
p.  199, 1.  16;  Col.  i.  24;  and  Shakespeare,  Measure  for  Measure,  v.  i.  540-1: 

So  bring  vs  to  our  Pallace  where  wee'll  show 

What 's  yet  behinde,  that 's  meete  you  all  should  know. 

The  Answer  (Page  169) 

1.  3.  bandie\  toss  to  and  fro,  like  a  tennis-ball. 

1.  4.  summer  friends.  Cf.  Quarles,  Job  Militant  (1624),  Digestion  iv:  'If 
Winter  fortunes  nip  thy  Summer  Friends',  and  Massinger,  M aid  of  Honour 
(1632),  in.  i.  222-5: 

6  summer  friendship, 

Whose  flattering  leaves  that  shaddowed  us  in 
Our  prosperity,  with  the  least  gust  drop  off 
In  th'  Autumne  of  adversity! 

So  long  as  men  possess  their  estates,  and  the  sun  shines  upon  them,  the  summer 
friends  swarm  about  them  and  settle  on  them  like  Flyes. 

1.  8.  exhalation:  a  vapour  rising  from  the  damp  ground.  Herbert  uses  the 
same  simile  in  Epistola  xvm,  p.  471, 11.  28—30. 

1.  10.  pursie:  puffy,  swollen.  Cf.  Vaughan,  'The  Dawning',  1.  21:  'The 
pursie  Clouds  disband,  and  scatter.' 

A  Dialogue-Antheme  (Page  169) 

A  similar  bantering  of  Death  is  found  in  Death,  p.  185,  Dooms-day, 
p.  1 86,  and  in  Donne's  sonnet,  'Death,  be  not  so  proud'. 

1.  6.   Thy  curse.  The  allusion  is  to  Gal.  iii.  13.  Cf.  Prayer II,  p.  103, 1. 15. 
1.  7.  Let  losers  talk,  Out/.  Pvbs,  No.  602. 

Self -condemnation  (Page  170) 

1.  2.  Barrabas.  I  have  retained  the  MS.  spelling,  though  etymologically 
indefensible,  because  it  represents  the  contemporary  pronunciation  and  metri- 
cal stress,  as  well  as  Herbert's  practice.  Shakespeare  (Merchant  of  Venice, 
'iv.  i.  297)  and  Donne  (Deaths  Due//,  1632,  p.  41)  spell  Barrabas.  Crashaw, 
though  he  spells  Barabbas  in  'The  houres',  accents  the  first  syllable. 

a  murderer.  Cf.  Luke  xxiii.  18-19:  'release  vnto  vs  Barabbas,  Who  for  a 
certaine  sedition  made  in  the  citie,  and  for  murder,  was  cast  in  prison.' 

1.  6.  That  choice.  'The  Jews'  choice  of  Barabbas  may  repeat  itself  in  thy 
life's  story.' 


COMMENTARY  537 

Bitter-sweet  (Page  171) 

Bitter-sweet  is  used  by  Gower  as  the  name  of  an  apple  and  in  Gerarde's 
Herball  for  the  Woody  Nightshade.  Feltham  (Resolves,  1628,  p.  295)  calls 
love  'a  kinde  of  bitter-sweet*. 

The  Glance  (Page  171) 

1.  8.  take  it  in:  admit  as  a  guest.  Cf.  Matt.  xxv.  35:  *I  was  a  stranger,  and 
ye  tooke  me  in.' 

1.  12.  swing  and  sway.  i.e.  had  full  control.  Cf.  Josephs  coat,  p.  159, 1.  6, 
and  Massinger,  The  Emperor  of  the  East,  iv.  i.:  'That  shee  might  still  continue 
Her  absolute  sway,  and  swing  ore  the  whole  state.' 

1.  1 6.  got  the  day.  Cf.  Tusser,  Hundred  Points  of  Husbandry,  xci:  'The 
battell  is  fought,  thou  hast  gotten  the  daye.' 

The  23d  Psalme  (Page  172) 

In  his  quotations  from  the  Psalms  Herbert  shows  a  greater  familiarity,  as 
might  be  expected  of  a  churchman,  with  Coverdale's  version  in  the  B.C. P. 
than  with  the  A.V.  In  this  paraphrase  he  draws  from  both:  the  influence  of 
the  A.V.  is  shown  in  want,  gently  passe,  in  my  enemies  sight,  Runnes;  but  he 
follows  the  B.C. P.  in  convert  (Vulgate,  convertif),  where  the  A.V.  has 
restoreth.  The  metrical  version  of  Sternhold  and  Hopkins,  generally  bound 
at  the  end  of  the  B.C. P.,  must  also  have  been  familiar  to  him.  Two  versions 
of  this  psalm  are  given  there:  the  first,  by  W.  W.,  contains  'And  he  that  doth 
me  feed*  and  'the  tender  grasse';  the  second,  by  Thomas  Sternhold,  has  the 
line  'And  brought  my  mind  in  frame'. 

William  Barton  in  the  second  edition  (1645)  of  The  Book  of  Psalms  in 
metre,  'Printed  by  Order  of  Parliament',  introduced  Herbert's  version,  with  a 
few  changes,  but  without  naming  the  author.  As  there  were  many  subsequent 
editions,  Herbert's  version  must  have  become  widely  known. 

1.  9.  convert.  O.E.D.  cites  this  instance,  not  in  the  theological  sense,  but 
in  the  literal  meaning  'cause  to  return'  (cf.  stray  in  the  previous  clause). 

1.  10.  in  frame\  into  a  suitable  disposition.  The  Country  Parson  says  that 
it  is  easy  for  his  flock  on  Sundays  'to  compose  themselves  to  order,  which  they 
put  on  as  their  holy-day  cloathes,  and  come  to  Church  in  frame'  (Priest  to  T. 
p.  247, 11.  8-10). 

1.  22.  measure-,  be  commensurate  with  (O.E.D.,  citing  this  example). 

1.  24.  my  praise.  This,  the  reading  of  all  early  printed  texts,  replaces  thy 
praise,  the  reading  of  B,  which  is  not  recorded  by  Grosart,  Palmer,  and  the 
Nonesuch  edition.  The  sense  is  unaffected,  as  thy  praise  here  can  only  mean 
'my  praise  of  thee',  but  my  praise  expresses  this  more  naturally,  and  it  also 
makes  the  patterned  opposition  to  thy  sweet  and  wondrous  love. 

Marie  Magdalene  (Page  173) 
The  identification  of  the  unnamed  'woman  in  the  citie  which  was  a  sinner', 


538  COMMENTARY 

who  anointed  Jesus'  feet  (Luke  vii.   37-8),  with  Mary  Magdalene  was 
generally  accepted  in  the  medieval  Church  and  later. 
1.  14.  dash\  splash,  bespatter. 

Aaron  (Page  1 74) 

'Each  verse  of  Herbert's  poem  suggests  metrically  the  swelling  and  dying 
sound  of  a  bell;  and,  like  a  bell,  the  rhymes  reiterate  the  same  sound'  (Grier- 
son,  op.  cit.  pp.  231-2). 

Aaron's  priestly  garments,  as  described  in  Exod.  xxviii,  included  a  mitre 
with  a  gold  plate  engraved  with  the  words  '  Holiness  to  the  Lord',  a  breastplate 
or  pouch  containing  the  Urirn  and  the  Thummim  ('That  is,  the  Lights  and 
the  Perfections',  R.V.  margin),  and  a  robe  with  pomegranates  and  golden 
bells  alternately  at  the  hem. 

1.  8.  A  noise,  being  contrasted  with  Another  music k  (1.  1 3),  may  suggest  the 
special  meaning  of  noise  as  'a  band  of  musicians'.  Cf.  The  Familie,  p.  r  36, 1.  i . 

1.  1 8.  striking',  as  the  clapper  strikes  the  bell. 

The  OdW(Page  174) 

1.  2.  Amber-greese.  French  ambre  gris  (cf.  Pomander,  pomme  cTambre, 
1.  1 6):  a  secretion  of  the  sperm-whale,  found  floating  in  tropical  seas,  and  used 
in  perfumery  and  in  cookery. 

1.  7.  'I  thrust  my  mind  into  the  two  words,  My  Master,  so  as  to  discover 
their  charm,  as  one  thrusts  the  nose  into  a  bouquet.' 

1.  13.  As  welcome  as  man  can  be  to  God. 

1.  1 6.  Pomander',  ascent  ball,  which  gives  out  its  odour  when  it  is  warmed 
by  the  hand  or  squeezed;  cf.  The  Banquet,  p.  181,  1.  27:  'Yet  being  bruis'd 
are  better  sented',  and  Passio  Discerpta,  vin.  2:  'Sic  vnguenta  solent  manu 
fricari.'  The  ball  of  ambergris  or  other  scent  in  a  silver  container  was  hung 
at  the  girdle  or  on  a  chain  round  the  neck. 

The  Foil  (Page  175) 

The  foil,  a  thin  leaf  of  metal,  is  placed  under  a  jewel  to  set  it  off:  so  the 
stars  set  off  the  virtues,  and  the  griefs  which  follow  sinning  show  sin  up  for 
what  it  is  (cf.  The  Invitation,  p.  180, 11.  14-16:  'pain  Doth  arraigne,  Bringing 
all  your  sinnes  to  sight').  'Yet  we  behave  as  if  we  had  not  the  eyes  to  see  that 
virtue  is  as  attractive  (winning)  as  grief  is  repellent  (foul)'  Herbert  oftener 
uses  grief  of  physical  than  of  mental  pain;  it  is  unlikely  that  he  would  call 
sorrow  foul.  The  antithesis  would,  however,  be  more  logically  stated  if,  as 
Palmer  suggests,  sin  were  read  for  grief'm  1.  8. 

The  Forerunners  (Page  176) 

Harbingers  were  sent  in  advance  of  a  royal  progress  to  purvey  lodgings  by 
chalking  the  doors  (cf.  1.  35).  Death's  harbinger  already  marks  the  poet's 
head  with  the  whitening  of  the  hair  (1.  2):  must  intellectual  decay  follow 
(11-3-5)? 


COMMENTARY  539 

1.  3.  dispark,  for  disirnpark,  turn  out  of  a  park.  Again  in  The  Church  Mili- 
tant, 1. 147.  Cf.  Dekker,  Gulls  Home-book,  81 :  'The  spending  Englishman  . . . 
disimparks  the  stately  swift-footed  wild  deer.'  So  the  notions,  bred  in  my 
brainy  may  be  evicted. 

1.  6.  Cited  from  Ps.  xxxi.  14,  though  still  (  =  always,  now  as  before)  is  not 
in  the  A.V.  or  B.C.P.  rendering. 

1.  9.  1  passe  not:  I  reck  not.  Again  in  1.  31.  Cf.  OutL  Pvbs,  No.  35: 4Hee 
looseth  nothing,  that  looseth  not  God.' 

1.  10.  out  of  fear:  in  no  danger  of  being  taken  from  me. 

I.  1 1 .  The  word  dittie  was  used,  not  only  of  the  music  of  a  song,  but  also 
of  its  theme  or  burden:  cf.  The  Banquet,  p.  182,  1.  {jo,  and  Sir  T.  Browne, 
Letter  to  a  Friend,  §  25:  'to  be  dissolved,  and  be  with  Christ,  was  his  dying 
Ditty.' 

II.  14-17.  Cf.  Jordan  II,  p.  102,  and  Vaughan's  tribute  to  Herbert  in  the 
preface  to  Si  lex  Scintillans.  Herbert  sought  at  first  to  dedicate  to  sacred  use 
the  language  which  before  had  been  used  by  others  in  the  service  of  Venus. 

1.  26.  Canvas  was  still  used  for  clothes.  O.E.D.  cites  Robert  Boyle's 
Occasional  Reflections  (1675)  on  the  fashion  that  'allows  our  Gallants  to  wear 
fine  Lace  upon  Canvass  and  Buckram'. 

The  Rose  (Page  177) 

The  thought  of  this  poem  is  also  found  in  Life,  p.  94,  and  there  are  many 
resemblances  to  The  Size,  p.  1 37  (e.g.  size,  1.  4,  and  sentence,  1.  25).  Vaughan 
borrows  from  it  in  The  Mount  of  Olives  (Works,  ed.  Martin,  i.  185—6): 

I  shall  hold  it  no  Paradoxe  to  affirme,  there  are  no  pleasures  in  this  world. 

Some  coloured  grief es  and  blushing  woes  there  are,  which  look  so  clear  as  if 

they  were  true  complexions-,  but  it  is  a  very  sad  and  a  tryed  truth  that  they 

are  but  painted. 

1.  6.  Coloured:  made  to  look  something  that  they  are  not,  with  an  obvious 
allusion  to  the  literal  sense  (cf.  Blushing,  1.  7). 

1.  12.  pass }d  my  right  away.  Cf.  Obedience,  p.  104,  1.  8. 

1.  1 8.  it  purgeth.  See  note  on  Life,  p.  510, 1.  15. 

1.  20.  forbearance:  abstinence.  John  Canne  in  A  Necessitie  of  Separation 
(1634)  commends  'Daniel's  forbearance  of  the  King's  meats'.  Physick  is  for 
occasional  use  only  (1.  29). 

Discipline  (Page  178) 

1.  i.  Cf.  Jonson,  'An  Hymn  to  God  the  Father,'  and  Southwell,  'S.  Peters 
Remorse',  11.  25-8: 

But  Mercye  may  relente, 

And  temper  Justice'  rodd, 
For  mercy  doth  as  much  belong 

As  justice  to  a  Godd. 

1.  22.  a  man  ofwarre  From  Exod.  xv.  3.  Perhaps  also  Herbert  remembers 
that  the  Greek  god  of  love  has  his  bow  (1.  25). 


540  COMMENTARY 

The  Invitation  (Page  179) 

'I  have  invited  all'  (1.  31)  may  indicate  that  Herbert  is  already  a  priest. 

I.  3.   Save  your  cost.  A  reminiscence  of  Isa.  Iv.  1-2:  'Ho,  euery  one  that 
thirsteth,  come  ye  to  the  waters,  and  he  that  hath  no  money:  come  ye;  buy 
and  eate,  yea  come,  buy  wine  and  milke  without  money,  and  without  price. 
Wherefore  doe  yee  spend  money  for  that  which  is  not  bread  ?' 

II.  5-6.  the  feast,  God.  Cf.  The  Priesthood,?.  161,  1.  27,  and  Priest  to  T. 
p.  257,1.  30. 

I.  8.  define:  characterize  (O.E.D.,  citing  this  example).  Cf.  Milton,  Tenure 
of  Kings,  p.  55:  'Being  lawfully  deprived  of  all  things  that  define  a  magistrate.' 

II.  1 3—1 5.  'It  is  pain,  coming  in  the  wake  of  sin,  which  makes  you  recognize 
that  you  have  sinned.'  Cf.  Miserie,  p.  100, 11.  21-2,  and  The  Foil,  p.  176, 1. 6. 

11.  22-4.  Drowning  is  used  in  Priest  to  T.  p.  275,  1.  24,  of  the  deliberate 
flooding  of  meadows  to  improve  their  cultivation. 

The  Banquet  (Page  1 8 1) 

A  free  rewriting  of  this  poem  in  octosyllabic  lines^appears  in  BisKop  Simon 
Patrick's  posthumous  Poems  upon  Divine  and  Moral  Subjects  (1719). 

1.  14.  Made  a  head:  pressed  forward  in  opposition.  Cf.  The  Sacrifice, 
p.  26, 1.  5,  and  'To  the  Queene  of  Bohemia',  p.  213, 1.  59. 

1.  31.  my  birth:  i.e.  my  heavenly  birth.  Cf.  'born  on  high'  (Panitie  II, 
p.  in,l.  13). 

1.  43.  Cf.  Praise  /,  p.  61, 11.  5-6:  'help  me  to  wings,  and  I  Will  thither  flie  ' 

1.45.  /  wipe  mine  eyes.  Cf.  Vertue,  p.  87, 1.  6. 

I.  49.  his  pitie  (B)  is  perhaps  preferable  to  this  pitie  (1633),  and  it  is  parallel 
with  'thy  pitie'  in  Home,  p.  107, 1.  13. 

The  Posie  (Page  182) 

On  the  use  of  mottoes  inscribed  on  rings  and  window-panes  see  Joan 
Evans,  English  Posies  and  Posy  Rings  (1931).  Herbert's  motto  is  alluded  to 
in  'The  Printers  to  the  Reader'  (above,  p.  4),  Oley's  'Prefatory  View'  in 
Remains  (c  4V)  and  Walton's  Lives,  p.  74. 

II.  3-4.  Cf.  Gen.  xxxii.  10:  'And  Jacob  said  ...  I  am  not  worthy  of  the 
least  of  all  the  mercies,  and  of  all  the  trueth,  which  thou  hast  shewed  vnto 
thy  seruant.'   St.  Paul  calls  himself  'lesse  then  the  least  of  all  Saints'  (Eph. 
iii.  8). 

1.  8.  dictate.  Accenting  the  second  syllable  is  modern:  'The  poets  from 
G.  Herbert  to  Byron  and  Shelley  have  only  drctate'  (O.E.D.). 

A  Parodie  (Page  183) 

This  seems  to  fit  Dryden's  description  of  parodies  (Juvenal,  Dedication, 
p.  34)  as  'Verses  patch'd  up  from  great  Poets,  and  turn'd  into  another  Sence 
than  their  Author  intended  them';  it  is  not  Herbert's  intention  to  travesty 


COMMENTARY  541 

the  original,  but  to  convert  the  profane  to  sacred  use.  His  adaptation  does 
not  extend  beyond  the  opening  lines: 

Soules  joy,  now  I  am  gone, 
And  you  alone, 
(Which  cannot  be, 

Since  I  must  leave  my  selfe  with  thee, 
And  carry  thee  with  me) 
Yet  when  unto  our  eyes 
Absence  denyes 
Each  others  sight, 
And  makes  to  us  a  constant  night, 

When  others  change  to  light. 

Lansdowne  MS.  777  has  for  the  first  line  'Soules  joy,  when  I  am  gone', 
which  is  nearer  Herbert's  line.  The  poem,  is  included  in  every  early  edition, 
except  that  of  1633,  of  Donne's  Poems,  but  it  is  also  found  in  Poems  by  the 
Earle  of  Pembroke  and  Sr  Benjamin  Ruddier  (1660)  and  in  Lansdowne  MS. 
777,  in  both  these  latter  cases  being  attributed  to  William  Herbert,  3rd  earl 
of  Pembroke.  E.  K.  Chambers  (Poems  of  John  Donne,  i.  230)  states  that  he 
has  Very  little  doubt1  that  it  is  Donne's,  but  Grierson  (The  Poems  of  John 
Donne,  1912,  ii,  pp.  cxxxv— vi)  thinks  it  is  'most  probably  by  the  Earl  of 
Pembroke'. 

11.  20-30.  'My  faltering  sense  of  thy  continued  presence  gives  Sin  occasion 
to  say  that  thou  art  not  here,  and  that,  though  I  may  be  seeking  thee,  thou  art 
lost  to  me,  so  that  /  half  beleeve,  That  Sinne  sayes  true,  until  thou  comest  to 
relieve  me  (1.  30).  Thou  alone  knowest  what  life  I  have  (1.  21),  in  spite  of 
Sin's  denial.'  Cf.  Assurance,  p.  155, 11.  7-12. 

The  Elixir  (Page  184) 

No  poem  of  Herbert's  better  shows  his  skill  in  revision.  As  first  written  in 
W,  it  is  lifeless  and  awkward,  but  it  is  brought  to  life  by  the  new  verse, 
inserted  in  W  in  Herbert's  hand,  introducing  the  idea  of  the  elixir.  Further 
improvements  are  made,  both  in  W  and  in  the  final  form  in  B,  as  may  be 
seen  in  the  Apparatus  Criticus  on  pp.  184-5. 

The  elixir  is  here  identified  with  the  famous  stone  (1.  21),  as  in  Chaucer's 
'The  philosophres  stoon,  Elixir  clipt',  supposed  by  the  alchemists  to  have  the 
property  of  turning  other  metals  to  gold. 

1.  7.  still  to  make  thee  prepossest\  always  to  give  thee  a  prior  claim. 

1.  8.  his\  its.  Again  in  1.  15. 

1.  14.  Nothing  can  be  so  mean.  The  Country  Parson  'holds  the  Rule,  that 
Nothing  is  little  in  Gods  service:  If  it  once  have  the  honour  of  that  Name,  it 
grows  great  instantly'  (Priest  to  T.  p.  249, 11.  1-3). 

1.  15.  Tincture  is  a  technical  term  in  alchemy  for  'a  supposed  spiritual 
principle  or  immaterial  substance  whose  character  or  quality  may  be  infused 
into  material  things'  (Q.E.D.);f0r  thy  sake  is  the  tincture  which  can  brighten 
and  purify  any  action. 


542  COMMENTARY 

1.  23.  The  word  touch  was  used  of  testing  the  fineness  of  gold  by  rubbing 
it  with  the  touchstone;  also  of  officially  marking  metal  as  of  standard  quality 
after  it  had  been  tested.  What  God  has  'touched'  and  approved  as  gold,  no 
one  may  rightly  reckon  for  lesse.  Cf.  Shakespeare,  Timon,  in.  iii.  6:  'They 
haue  all  bin  touch'd,  and  found  Base-Mettle.' 


A  Wreath  (?*&  185) 

For  such  inweaving  compare  the  first  stanza  of  Justice  /,  p.  95,  and  Sinnes 
round,  p.  122,  where,  as  here,  the  poem  works  round  till  it  ends  where  it 
began.  Cf,  R.  Southwell,  S.  Peter's  Complaint,  stanza  ciii. 

I.  5.  life  is  straight.    Repeated  from  Our  life  is  hid,  p.  84,  1.  3. 

Death  (Page  185) 

II.  13-14.  Cf.  Church-rents  and  schismes,  p.  140,  11.  12-13. 

11.  17-18.  Cf.  Home,  p.  108,  1.  58:  'The  last  and  lov'd,  though  dreadfull 
day.' 

Dooms-day  (Page  186) 

11.  5-6.   Crashaw  says  of  the  waves  ('Against  Irresolution,  &c.',  11.  43-4): 

Each  bigge  with  businesse  thrusts  the  other, 
And  seems  to  say,  Make  haste,  my  Brother. 

I.  12.   Tarantulas  raging  pains.  Tarantism,  an  hysterical  malady,  was  sup- 
posed to  be  caused  by  the  bite  of  the  wolf-spider  or  tarantula  and  to  be  cured 
by  music  and  wild  dancing.   Cf.  R.  Greene,  Philomela  (sig.  G  3V):  'such  as 
are  stung  by  the  Tarentula,  are  best  cured  by  Musicke.' 

II.  1  5-1  8.  If  the  graves  are  not  obliged  to  disgorge  at  once,  they  may  later 
claim  a  prescriptive  right  to  retain  the  bodies;  and  they  may  have  learnt  such 
obstinacy  from  human  example. 

11.  21-4.  Bodies  turning  to  dust  may  be  scattered  by  winds  which  bring 
mortals  to  shipwreck,  or  turning  to  gases  they  may  spread  a  pestilence. 
Vaughan  imitates  in  his  'Buriall',  11.  25-8: 

(thus  crumm'd)  I  stray 
In  blasts, 
Or  Exhalations,  and  wasts 

Beyond  all  Eyes. 

Both  MSS.,  as  well  as  all  printed  texts,  have  windes  or  winds,  but  B.  G.  Hall 
thought  it  was  a  misreading  of  wines,  and  took  noisome  vapours  to  refer  to  the 
use  of  tobacco;  he  overlooked  the  fact  that  the  whole  poem  refers  to  dead 
bodies,  not  to  the  habits  of  the  living. 


Judgement  (pugz  187) 

1.  10.  in  merit  shall  excell.  Coleridge  was  misled  by  the  reading  in  all 
editions  1660-1799  of  here  for  heare  in  1.  7  into  supposing  that  Herbert 
approved  the  doctrine  of  merit,  which  is  repugned  in  the  XXXIX  Articles  of 


COMMENTARY  543 

Religion;  on  the  contrary,  he  declines  it  (1.  12),  for  himself  at  least,  and  trusts 
to  St.  Paul's  doctrine  of  Christ  having  taken  men's  sins  upon  himself  (1.  15); 
cf.  Love  IIIt  p.  189,  1.  15:  'And  know  you  not,  sayes  Love,  who  bore  the 
blame?' 

Heaven  (Page  188) 

Lord  Herbert  of  Cherbury  wrote  four  echo-songs,  one  of  whicn,  'Echo  in 
a  Church',  according  to  Professor  G.  C.  Moore  Smith,  'might  well  have 
been  written  by  George  Herbert'. 

Low /// (Page  188) 
11.  7-12.   Cf.  Southwell,  S.  Peters  Complaint,  cxviii: 

At  sorrowes  dore  I  knockt,  they  crau'd  my  name; 
I  aunswered  one,  vnworthy  to  be  knowne; 
What  one,  say  they  ?  one  worthiest  of  blame. 
But  who?  a  wretch,  not  Gods,  nor  yet  his  owne. 
A  man?  O  no,  a  beast;  much  worse:  what  creature? 
A  rocke:  how  cald?  the  rocke  of  scandale,  Peter. 

The  Church  Militant  (Page  1 90) 

This  long  poem  stands  apart  in  both  MSS.  from  the  lyrical  poems  which 
have  Finis  at  the  end  of  the  section  called  'The  Church*.  All  the  internal 
evidence  points  to  an  early  date  for  the  inception  of  this  poem.  The  compli- 
mentary references  to  Spain  (11.  89,  265)  and  the  depreciatory  references  to 
France  (11.  241-6)  suggest  that  Herbert  was  at  work  upon  it  before  Prince 
Charles  exchanged  the  hope  of  a  Spanish  for  a  French  betrothal.  The  allu- 
sions to  the  hopes  of  evangelizing  the  American  colonies  bear  some  relation  to 
the  projects  of  Ferrar  and  other  members  of  the  Virginia  Company,  which 
was  deprived  of  its  patent  in  1624.  The  anti-Roman  animus  is  characteristic 
of  Herbert's  early  and  more  controversial  mind.  The  influence  of  Donne  is 
still  strong;  both  in  the  theme  and  in  the  manner  of  its  treatment  The  Church 
Militant  resembles  such  a  comprehensive  survey  as  Donne's  'The  Progresse 
of  the  Soule'.  Herbert  perhaps  came  to  recognize  that  his  lyrical  gift  was  not 
well  fitted  for  ambitious  attempts  of  this  kind. 

The  theme  is  logically  developed.  The  Christian  Church  followed  the 
course  of  the  sun  westward.  Beginning  in  the  East,  it  travelled  to  Egypt, 
Greece,  Rome,  Germany,  Britain.  But  Sin  followed  in  its  wake  (1.  101)  and 
particularly  established  itself  in  Rome,  which  is  called  Western  Babylon 
(1.  21 1).  Even  the  late  reformation  (1.  226)  was  disappointing  in  its  results, 
and  now  the  best  hope  for  religion  is  that  it  should  win  fresh  triumphs  in  the 
American  colonies  (1.  236),  though  there  too  Sinne  shall  trace  and  dog  her 
instantly  (1.  260).  Going  ever  westward  like  the  sun,  the  Church  and  Sin 
shall  at  last  circle  the  globe  and  arrive  where  they  started,  and  there  be 
judged  (1.  277). 


544  COMMENTARY 

H.  Vaughan  summarized  Herbert's  poem  in  'To  Christian  Religion', 
11.  9-14: 

A  Seer,  that  observ'd  thee  in 
Thy  Course,  and  watch'd  the  growth  of  Sin, 
Hath  giv'n  his  Judgment  and  foretold, 
That  Westward  hence  thy  Course  will  hold : 
And  when  the  day  with  us  is  done, 
There  fix,  and  shine  a  glorious  Sun. 

1.  12.  indeare.  O.E.D.  cites  this  example  of  a  sense,  now  obsolete,  {to  bind 
by  obligations  of  gratitude'. 

I.  15.  Noahs  shadie  vine.  Gen.  ix.  20.  Ci'.  The  Bunch  of  Grapes,  p.  128, 
1.  24. 

II.  19-22.  These  lines  are  obscure  through  their  compression  and  allusive- 
ness.  The  wanderings  of  Noah's  ark  and  of  Moses'  ark  are  ingeniously  brought 
into  relation  with  one  another.  The  former  came  to  rest  lvpon  the  moun- 
taines  of  Ararat'  (Gen.  viii.  4),  and  the  other  Ark  was  carried  by  the  descen- 
dants of  Abraham  into  battle  against  the  Philistines  and  taken  by  the  enemy 
from  Canaan  into  the  Philistines'  land  (I  Sam.  v.  i),  until  in  David's  day  it 
was  brought  back  and  found  a  final  resting-place  iff  the  temple  which  Solo- 
mon built  'in  Mount  Moriah'  (II  Chron.  iii.  i).  Abraham  also  had  gone/r<?/» 
Canaan  and  'soiourned  in  the  Philistines  land'  (Gen.  xxi.  34),  and  was  bidden 
to  go  thence  to  a  mountain  in  'the  land  of  Moriah'  (Gen.  xxii.  2)  to  sacrifice 
Isaac.  The  reading  of  W,  to  Canaan,  would  be  explained  by  Abraham  and  his 
family  leaving  Ur  of  the  Chaldees  when  they  'went  foorth  to  goe  into  the 
land  of  Canaan'  (Gen.  xii.  5). 

I.  22.   Religion,  found  nine  times  in  this  poem,  but  nowhere  else  in  The 
Temple,  is  scanned  here  and  in  1.  212  as  having  four  syllables,  but  the  other 
seven  times  it  is  trisyllabic. 

II.  23-4.  The  same  conceit  is  elaborated  in  Passio  Discerpta,  xvm,  'Terrae- 
motus',  p.  408.  Cf.  Eph.  ii.  14  for  the  partition-wall. 

1.  28.  alone.  Religion  now  carries  the  crosse  only,  and  is  without  the  glorie 
(1.  27)  which  the  Jewish  religion  could  once  boast. 

1.  41.  Macarius  and  Anthony,  hermits  of  the  Thebaid  in  Upper  Egypt  in 
the  fourth  century. 

1.  42.  changing  ttf  historie.  When  Moses  brought  the  plague  of  darkness 
over  Egypt,  'all  the  children  of  Israel  had  light  in  their  dwellings'  in  'the 
lande  of  Goshen*  (Exod.  x.  21-3,  viii.  22,  ix.  26).  Now  all  is  reversed: 
instead  of  bringing  forth  frogs  (viii.  6),  the  Nile  brings  forth  Christians  bap- 
tized in  its  waters  by  the  saints  of  the  desert, 

I.  44.  for:  instead  of.  Again  in  11.  46  and  127. 

II.  47-8.  The  refrain  is  from  Ps.  cxxxix.  17  and  Ixxxix.  6,  B.C.P. 

1.  51.  fofd.  To  appose  or  pose  was  the  scholastic  word  for  examining  by 
oral  questions,  often  with  the  further  sense  of  'nonplus'.  Cf.  The  CfiurcA- 
/>0roi,  p.  15,1.  223. 

set:  'puzzle,  nonplus,  "stump" '  (O.E.D.,  citing  this  example  of  a  sense 
now  found  only  in  Northern  dialect). 


COMMENTARY  545 

1.  54.  Christ-Crosse,  or  criss-cross-row,  was  a  name  for  the  alphabet, 
because  a  cross  was  prefixed  to  it  in  the  horn-books:  cf.  Overbury,  A  Wife, 
p.  1 8 1 :  *  A  Home-book  without  a  Christ-Crosse  afore  it.'  Philosophers  must 
go  back  to  their  lessons  from  the  start. 

1.  63.  resounds',  proclaims,  celebrates. 

1.  69.  pi  free  again:  i.e.  repeat  the  act  of  the  Roman  soldier  who,  when 
Christ  hung  on  the  cross,  'with  a  speare  pierced  his  side'  (John  xix.  34). 

I.  72.   Grosart  and  Palmer  refer  to  Pope  Gregory  XII Ts  reform  of  the 
calendar  in  1582,  but  the  context  seems  to  require  some  event  of  the  early 
Christian  centuries,  such  as  the  provision  of  the  ecclesiastical  year  with  feasts 
and  saints'  days,  replacing  the  pagan  festivals. 

II.  73-4.    Although  Alexander's  empire  had  broken  up,  the  glory  was 
revived  when  Constantine  moved  his  capital  from  Rome  to  Byzantium  in 
330. 

1.  76.  against:  before,  by  the  time  that.  Cf.  Gen.  xliii.  25:  'And  they  made 
ready  the  Present  against  loseph  came  at  noone.' 

1.  81.  Germany,  like  Spain,  is  mentioned  because  of  its  connexion  with 
the  Holy  Roman  Empire  (1.  89).  The  association  of  Germany  with  art  in 
the  following  lines  may  be  connected  in  Herbert's  mind  with  the  engravings 
of  sacred  subjects  by  Holbein,  Diirer,  and  other  German  artists,  which 
Ferrar  used  for  the  Little  Gidding  Concordances,  one  of  which  was  made 
for  Herbert.  Ferrar  in  his  travels  abroad  'bought  also  a  very  great  number  of 
Prints  engraved  by  the  best  masters  of  that  time;  all  relative  to  historical 
passages  of  the  old  and  new  Testament'  (P.  Peckard,  Nicholas  Ferrar9  p.  88). 

I.  88.  Then  Religion  waters  the  garden. 

II.  90—3.  Constantine,  son  of  the  emperor  Constantius  and  of  Helena,  who 
was  reputed  to  be  of  British  birth,  was  proclaimed  emperor  by  the  soldiers  at 
York  on  his  father's  death  there  in  306.   By  his  being  the  first  emperor  to 
profess  the  Christian  faith,  he  set  a  precedent  for  the  royal  protection  of  the 
Church,  which  may  be  said  to  have  been  given  a  crown  to  keep  her  state. 

1.  94.  this  mysterie,  of  the  connexion  of  Church  and  State,  is  probably  an 
allusion  to  the  so-called  Donation  of  Constantine,  professing  to  grant  temporal 
power  and  estates  to  the  Church;  it  was  held  by  writers  of  the  Renaissance 
period  to  be  a  forgery  of  the  eighth  century. 

1.  98.  meridian',  the  point  at  which  the  sun  reaches  its  highest  altitude; 
here,  figuratively,  for  the  point  of  highest  development,  after  which  decline 
sets  in. 

1.  no.  sal  let  (obsolete  form  of  salad):  vegetable  eaten  raw. 

1.  112.  Adoring  gar  lick.  Cf.  Donne,  The  second  Anniversary',  11.  427-8: 
'For  as  the  Wine,  and  Corne,  and  Onions  are  Gods  unto  them.'  The  Israelites, 
regretting  the  food  which  they  'did  eate  in  Egypt  freely',  named  expressly 
'the  leekes,  and  the  onions,  and  the  garlicke'  (Num.  xi.  5).  Cf.  Juv.  xv.  9-1 1 . 

1.  1 1 8.  adores  his  broom.  The  besom  was  originally  made  of  twigs  of  broom 
and  other  plants.  This  worshipper  of  vegetable  gods  neglects  to  use  what 
would  have  kept  his  house  clean. 

1.  127.  for:  instead  of  the  vegetable  gardens  which  served  him  in  Egypt 
(1.  108). 

9i7.i$  N  n 


546  COMMENTARY 

1.  131.  a  poet.  Because  Greek  oracles  were  often  given  in  verse.  The 
poison  of  the  sublimate  (mercuric  chloride)  in  the  medicinal  conserve  is  con- 
cealed by  the  sugar  coating  of  the  pill.  Cf.  Jonson,  Silent  Woman,  n.  ii: 
'Take  a  little  sublimate  and  goe  out  of  the  world,  like  a  rat.' 

I.  134.  pull\  draw  from  the  pack.  Cf.  Jordan  I,  p.  57,  1.  12. 

II.  137-8.  to  discredit  those,  &c.   Palmer  thinks  that  the  allusion  is  to  the 
Sibylline  oracles  which  were  long  regarded  as  testifying  to  Christ  (cf.  the 
hymn  'Dies  Irae',  1.  3:  'teste  David  cum  Sibylla');  but  1.  147,  which  credits 
'our  Saviour'  with  'Disparking  oracles',  hardly  seems  to  support  this  view. 

1.  149.  Mahomet,  and  the  Koran's  promise  of  heavenly  pleasures. 

1.  169.  An  allusion  to  the  patronage  of  secular  art  by  some  Popes  of  the 
Renaissance. 

1.  174.  Christs  three  offices:  i.e.  as  prophet,  priest,  and  king;  caricatured  by 
Sin  in  11.  171-3,  177-80,  187-8.  All  three  offices,  instead  of  being  prosecuted 
by  Sin  in  three  places  successively,  are  now  discharged  simultaneously  at 
Rome  alone  (1.  176). 

1.  178.  A  line  of  six  feet,  unless  there  are  double  elisions. 

1.  184.  make  that  name  good.  The  old  Babel  (Gen.  xi.  9)  scattered  the 
nations,  but  now  All  poste  to  Rome  (1.  195),  the  Western  Babylon  (1.  211). 

1.  190.   Imitated  by  Vaughan  in  The  World',  11.  44-5: 

And  poor,  despised  truth  sate  Counting  by 
Their  victory. 

Both  Vaughan  and  Herbert  represent  Truth  as  reduced  to  sitting  helplessly 
by  and  reckoning  up  Sin's  triumphs. 

1.  192.  captivate:  in  the  original  sense  'make  captive',  the  Jews  being  de- 
ported to  Babylon. 

1.  198.  Fur  befits  the  inactive,  as  in  Employment  II,  p.  78, 1.  4. 

1.  204.  the  Popes  mule.  La  mule  du  pape  is  used  of  his  shoe.  The  English 
word,  derived  from  the  French,  was  sometimes  used  to  'render  the  like- 
sounding  Latin  mulleus"  (O.E.D.),  a  purple  slipper  worn  only  by  the  three 
highest  magistrates  of  ancient  Rome.  The  allusion  here  is  to  the  reverence 
paid  /'  his  publick  foot  (1.  196). 

I.  219.  double  crest.  As  a  person  may,  by  special  grant  of  the  Crown,  bear 
the  surname  and  arms  of  another  family  in  addition  to  his  own. 

II.  225-8.  The  late  reformation  fell  as  far  short  of  the  primitive  Church  as 
The  second  Temple  did  of  the  first,  and  is  equally  a  matter  for  tears  (Ezra 
iii.  12). 

11.  232-4.  The  Church  will  have  shrunk  by  the  time  of  Christs  last  coming 
in  the  same  proportion  as  it  has  grown  since  its  first  beginnings  within  the  limits 
of  Jurie. 

11.  235-6.  These  famous  lines  arrested  attention,  but  it  is  not  certain  that 
the  idea  originated  with  Herbert.  The  following  extract  from  a  letter,  dated 
4  March  1634,  from  Dr.  William  Twisse  to  Joseph  Mede,  suggests  that  the 
idea  was  very  much  in  the  air  at  that  time:  'And  then  considering  our  English 
plantations  of  late,  and  the  opinion  of  many  grave  divines  concerning  the 
Gospel's  fleeting  westward,  sometimes  I  have  had  such  thoughts,  why  may 


COMMENTARY  547 

not  that  be  the  place  of  New  Jerusalem  ?  But  you  have  handsomely  and  fully 
cleared  me  from  such  odd  conceits'  (Mede,  Works,  p.  799).  Nearly  a  century 
later  George  Berkeley,  the  future  bishop,  in  'Verses  on  the  prospect  of  planting 
Arts  and  Learning  in  America',  foresaw  'another  golden  age*  and  a  race  of 
men  'not  such  as  Europe  breeds  in  her  decay',  and  ended  with  words  which 
may  be  a  reminiscence  of  Herbert's: 

Westward  the  course  of  empire  takes  its  way; 

The  four  first  Acts  already  past, 
A  fifth  shall  close  the  Drama  with  the  day; 

Time's  noblest  offspring  is  the  last. 

Berkeley's  poem  probably  belongs  to  the  time  of  his  Proposal  (1725)  for 
erecting  a  college  in  Bermuda,  about  which  he  remarks:  'In  Europe  the 
protestant  religion  hath  of  late  years  considerably  lost  ground,  and  America 
seems  the  likeliest  place  wherein  to  make  up  for  what  hath  been  lost  in 
Europe,  provided  the  proper  methods  are  taken'  (Works,  ed.  Fraser,  1871, 
iii.  224  and  232).  Cf.  Rushworth,  Hist.  Call.  ii.  301. 

Walton's  statement  that  the  Cambridge  Vice-Chancellor  hesitated  about 
licensing  The  Temple  because  of  these  lines  is  more  precise  than  anything 
found  in  earlier  accounts.  Oley  (Herberts  "Remains,  1652,  sig.  b  1-4),  though 
he  mentions  a  licence  being  refused  to  Ferrar  for  his  translation  of  Carbo, 
says  nothing  about  any  difficulty  over  The  Temple.  He  quotes  in  full  11.  235— 
59,  and  comments:  'I  pray  God  he  may  prove  a  true  prophet  for  poor  America, 
not  against  poor  England?  John  Ferrar,  in  his  Life  of  his  brother  (The  Ferrar 
Papers,  p.  59),  states  that  The  Temple  'was  licensed  at  Cambridge  (with 
some  kind  of  Scruple  by  some,  if  I  was  not  misinformed)  only  for  those  his 
Verses  upon  America  &c.:  But  it  did  pass,  with  the  epistle  that  N.F.  made  to 
it.'  Walton's  fuller  statement  (Lives,  p.  75)  may  owe  something  to  his 
desire  to  improve  the  occasion: 

And  this  ought  to  be  noted,  that  when  Mr.  Farrer  sent  this  Book  to 

Cambridge  to  be  Licensed  for  the  Press,  the  Vice-Chancellor  would  by  no 

means  allow  the  two  so  much  noted  Verses 

Religion  stands  a  Tip-toe  in  our  Land, 
Ready  to  pass  to  the  American  Strand. 

to  be  printed;  and,  Mr.  Farrer,  would  by  no  means  allow  the  Book  to  be 
printed,  and  want  them:  But  after  some  time,  and  some  arguments  for, 
and  against  their  being  made  publick,  the  Vice-Chancellor  said,  /  knew  Mr. 
Herbert  well,  and  know  that  he  had  many  heavenly  Speculations,  and  was  a 
Divine  Poet;  but,  1  hope  the  World  will  not  take  him  to  be  an  inspired 
Prophet,  and  therefore  I  License  the  whole  Book. 
1.  241.  Sein  shall  swallow  Tiber.  Perhaps  a  reminiscence  of  Juv.  Sat. 

iii.  62:  'lam  pridem  Syrus  in  Tiberim  defluxit  Orontes.' 

1.  256.  her  ancient  place  (the  reading  of  both  MSS.):  i.e.  the  place  where 

Grace  has  hitherto  dwelt.  This  gives  a  more  satisfactory  sense  than  our  ancient 

place  (1633).  England  gets  gold  from  America;  America  gets  the  Gospel  from 

England,  and  has  the  better  of  the  exchange  (1.  254). 


548  COMMENTARY 

1.  265.  Spain  hath  done  one.  Spain  illustrates  the  one  process  by  using  her 
empire  (cf.  1.  89)  to  usher  the  Gospel  into  South  America,  with  a  suggestion 
in  the  next  line  that  such  work  done  by  the  Empire  and  the  Arts  will  not 
withstand  the  assault  of  Sin. 

1.  268.  sound*,  an  inlet  of  the  sea,  affording  a  haven,  like  Plymouth  Sound. 

U Envoy  (Page  199) 

1.  2.  make  warre  to  cease.  Cf.  Ps.  xlvi.  9:  'He  maketh  warres  to  cease.' 
Herbert  commonly  follows  scriptural  precedent  so  closely  that  warrs  (W}  is 
more  likely  to  be  right  than  warre  (B  and  1633)-,  if  he,  and  not  his  editor, 
made  the  change,  it  may  have  been  in  order  to  reduce  the  sibilants  in  this  line 
and  the  next. 


ENGLISH  POEMS  IN  THE  WILLIAMS  MS.  NOT 
INCLUDED  IN  THE  TEMPLE 

Six  of  the  English  poems  in  the  Williams  MS.  were  excluded  from  the 
Bodleian  MS.,  and  therefore  from  the  printed  text  of  The  Temple,  presum- 
ably because  of  the  author's  dissatisfaction  with  them.  He  substituted  new 
poems  entitled  'The  H.  Communion'  and  'Even-song'.  He  could  discard 
'Love'  because  its  theme  and  some  of  its  characteristic  phrases,  e.g.  'There  is 
no  dealing  with  thee'  and  'thy  conquest',  occur  in  'The  Reprisal]'.  'Trinity 
Sunday'  could  be  spared,  as  another  poem  with  that  tide  is  found  in  both 
MSS.  For  the  positions  of  these  poems  in  the  Williams  MS.,  see  the  Introduc- 
tion, pp.  liv— Iv,  Grosart  had  no  authority  for  entitling  them  'Lilies  of  the 
Temple'. 

The  H.  Communion  (Page  200) 

I.  6.  Either  the  divine  Presence  causes  the  Bread,  thy  poore  creature,  to  cease 
to  be  there  (cf.  1.  8),  or  the  Bread  stays  (].  7). 

II.  13-18.   'The  road  is  longer  (more,  1.  18)  if  thou  comest  first  into  the 
Bread  and  then  into  me,  but  equally  I  am  the  gainer  and  am  unaffected 
whether  there  are  two  stages  (stations,  1.  16)  or  one  only  in  thy  coming.' 
This  indifference  to  the  manner  of  Christ's  Presence  in  the  sacrament  was  a 
typically  Anglican  position,  as  Gibson  illustrates  from  Bishop  Andrewes's 
Responsio  ad  Apologi am  Cardtnalis  BellarmM,  p.  13:  Traesentiam  credimus 
non  minus  quam  vos  veram:  de  modo  praesentiae  nihil  temere  definimus, 
addo,  nee  anxie  inquirimus.'*  Cf.  Hooker,  Eccl.  Pol.  v.  Ixvii.  12  and  Donne, 
LXXX  Sermons,  xxx.  301  and  iv.  34:  'But  for  the  manner,  how  the  Body 
and  Bloud  of  Christ  is  there,  wait  his  leisure,  if  he  have  not  yet  manifested  that 
to  thee:  Grieve  not  at  that,  wonder  not  at  that,  presse  not  for  that;  for  hee 
hath  not  manifested  that,  not  the  way,  not  the  manner  of  his  presence  in  the 
Sacrament,  to  the  Church.' 

1.  25.  an  Impanation:  a  eucharistic  theory  attributed  by  some  medieval 
writers  to  the  followers  of  B^renger  de  Tours  (998-1088),  though  it  was 
certainly  not  his  view.  Dr.  J.  H.  Srawley  defines  it:  'As  Christ  took  human 


COMMENTARY  549 

nature  into  personal  union  with  Himself  and  became  incarnate,  so  in  the 
Sacrament  He  takes  bread  and  wine  into  the  same  kind  of  union,  and  may  be 
said  to  be  impanate  and  invinate'  (Hastings,  Diet,  of  Re/,  and  Eth.  v.  557). 
It  is  the  obverse  of  transubstantiation,  which  affirms  the  conversion  of  the 
substantia  of  the  elements  into  the  Body  and  Blood,  its  accidents  alone 
remaining. 

1.  41.  bounds  y  meres.  The  words  are  often  found  together,  e.g.  in  Hol- 
land's Livy,  p.  1403:  'The  god  of  Meeres  and  Bounds,  Terminus.9  A  mere 
is  a  boundary  or  landmark. 

Love  (Page  201) 

1.  8.  shrodely:  shrewdly. 

1.  13.  when  thou  didst  sleep-,  on  the  Sea  of  Galilee  while  'the  waues  beat 
into  the  ship'  (Mark  iv.  37). 

Trinity  Sunday  (Page  202) 

1.  12.  the  frst  Theefe.  So  Milton  (P.L.  iv.  192)  calls  Satan  'this  first 
grand  Thief. 

Euen-song  (Page  203) 

1.  1 3.  thou  art  Light  &T  darknes.  Cf.  H.  Vaughan,  'The  Night',  11.  49-50: 

There  is  in  God  (some  say) 
A  deep,  but  dazling  darkness. 

The  Knell  (Page  204) 

1.  3.  wishly.  wistfully.- 

1.  17.   Julips:  medicated  drinks,  comforting  mixture. 

Perseverance  (Page  204) 

1.  12.  forbid  the  banes.  Banes  (pronounced  with  a  long  a)  was  the  spelling 
of  banns  of  marriage  in  the  Book  of  Common  Prayer  of  Herbert's  time. 


POEMS  FROM  WALTON'S  LIVES 
Sonnets  (Page  206) 

These  sonnets,  with  an  accompanying  letter  (see  above,  p.  363),  were  'in 
the  first  year  of  his  going  to  Cambridge  sent  his  dear  Mother  for  a  New-years 
gift'  (Lives,  p.  19).  Herbert  was  matriculated  on  18  Dec.  1609;  he  was 
therefore  near  his  seventeenth  birthday  when  he  wrote  them. 

i.  1.  4.  Venus  Livery.  Cf.  R.  Southwell's  second  set  of  prefatory  lines  to 
S.  Peters  Complaint,  11.  15-16: 

Christs  thorn  is  sharp,  no  head  his  garland  wears; 
Still  finest  wits  are  'stilling  Venus  rose. 


550  COMMENTARY 

11.  8-9.  Cannot  thy  Dove  Out-strip.  Cf.  'Grace',  p.  60,  1.  10:  'And  shall 
the  dew  out-strip  thy  Dove?' 

1.  1 1.  run  smooth.  Cf.  Shakespeare,  II Henry  VI,  in.  i.  53:  'Smooth  runnes 
the  Water,  where  the  Brooke  is  deepe.' 

ii.  1.  14.  discovery,  in  the  older  sense  of  uncovering,  disclosing. 

To  my  Successor  (Page  207) 

After  rebuilding  Bemerton  Rectory  Herbert  'caus'd  these  Verses  to  be 
writ  upon,  or  ingraven  in  the  Mantle  of  the  Chimney  in  his  Hall'  (Lives, 
p.  46).  In  a  modern  restoration  of  the  hall  to  its  previous  state  'the  massive 
chimney  mantel'  was  retained,  'but  on  removing  the  plaster  no  indication 
could  be  found  of  any  inscription'  (F.  Warre,  A  Collection  of  Papers  relating 
to  Bemerton.  Salisbury,  1893).  Fuller  introduced  his  version  of  the  lines, 
without  naming  Herbert,  in  his  character  of  The  Faithful  Minister  with  the 
words:  'A  Clergieman  who  built  his  house  from  the  ground  wrote  in  it  this 
counsell  to  his  successour'  (The  Holy  State,  1642,  Book  II,  ch.  ix). 

DOUBTFUL  POEMS 

On  Sir  John  Danvers  (Page  208) 

The  attribution  of  these  lines  to  Herbert  rests  solely  on  Aubrey,  who  states 
that  they  were  'pinned  on  the  curtaine  of  the  Picture  of  the  old  Sr  John 
Danvers,  who  was  both  a  handsome  and  a  good  man'  (Wiltshire  Collections, 
1862,  p.  225).  Herbert  cannot  have  known  Sir  John,  who  died  in  1594, 
but  he  may  have  heard  much  of  him  from  his  son  Henry,  earl  of  Danby, 
in  whose  house  at  Dauntsey  he  'lived  a  yeare  or  better'  (Aubrey).  The  lines, 
if  Herbert's,  are  a  courtly  compliment  to  his  host. 

Sir  John  Danvers  (1540-94),  of  Dauntsey,  married  Elizabeth  Nevile, 
fourth  daughter  and  co-heiress  of  John,  last  Baron  Latimer.  Their  children 
included  Charles,  Henry,  John  (Magdalen  Herbert's  second  husband), 
Katharine  Lady  Gargrave,  and  Dorothy  Lady  Osborne,  mother  of  the 
Dorothy  Osborne  who  married  Sir  William  Temple. 

1.  1 5.  to  a  sonne:  to  be  compared  with  a  son. 

1.  1 6.  Reade  him  there",  i.e.  in  his  son,  Lord  Danby,  who  reproduces  his 
worth  better  than  any  monument  or  verse  can  do. 

On  Henry  Danvers^  earl  of  Danby  (Page  208) 

The  verses  are  engraved  on  the  east  side  of  Danby's  tomb  in  Dauntsey 
Church,  and  appear,  by  their  lettering,  spelling,  and  general  character,  to  be 
contemporary  with  the  other  inscriptions  on  the  tomb.  The  name  'c:  HER- 
BERT.'  is  in  the  same  lettering.  As  Danby,  who  was  twenty  years  Herbert's 
senior,  outlived  him  by  nearly  eleven  years,  it  is  improbable  that  Herbert 
wrote  this  epitaph  for  his  host;  but  they  are  almost  impersonal  and  may  have 
been  written  by  him  for  another  occasion  or  even  without  any  particular 
person  in  mind.  Danby  'lov'd  Mr.  Herbert  much*  (Walton,  Lives,  p.  36), 
and,  as  he  gave  directions  in  his  will  for  the  making  of  the  great  altar  tomb  in 


COMMENTARY  551 

white  marble,  he  may  also  have  directed  that  his  friend's  verses  should  be 
inscribed  on  it. 

Henry  Danvers  (1573-1644)  served  in  the  Low  Countries  as  page  to 
Sir  Philip  Sidney.  He  and  his  brother  Charles  were  outlawed  in  1594  for  a 
murderous  affray  with  the  Longs  of  Corsham,  and  served  in  arms  in  France 
under  Henri  IV,  who  helped  to  procure  their  pardon  in  1598.  They  then 
served  under  the  earl  of  Essex  in  Ireland,  and  Charles  was  attainted  and 
beheaded  in  1601  for  complicity  in  Essex's  rebellion.  Henry  was  created 
Baron  Danvers  of  Dauntsey  in  1603  and  earl  of  Danby  in  1626.  He  presented 
the  Physic  or  Botanic  Garden  to  the  university  of  Oxford  and  his  name  is 
inscribed  on  the  gatehouse. 

George  Herbert  was  doubly  connected  with  the  Danvers  family,  through 
his  mother's  marriage  in  the  spring  of  1608/9  to  the  younger  Sir  John,  and 
through  his  own  marriage  twenty  years  later  to  Jane  Danvers. 

I.  5.  hee\  i.e.  Time  (1.  4). 

II.  6-7.  if  the  teares  Are  shed\  i.e.  if  the  tears  which  are  shed  for  him  should 
dissolve  the  tomb. 

To  the  L.  Chancellor  Bacon  (Page  209) 

In  all  the  three  MSS.,  in  which  this  English  poem  is  found,  it  is  accom- 
panied by  the  Latin  poem,  'Aethiopissa  ambit  Cestum'  (see  above,  p.  437), 
which  is  printed  as  Herbert's  in  Duport's  Ecclesiastes  Solomonis  (1662),  and 
which  is  assigned  to  Herbert  in  B.M.  Add.  MS.  22602.  In  Bodl.  MS.  Rawl. 
Poet.  246,  which  is  a  collection  mostly  of  Eton  and  Cambridge  poems,  'My 
Lord.  A  diamond'  follows  four  Latin  poems,  without  author's  name,  in 
honour  of  Bacon;  all  but  the  first  of  these  Latin  poems  are  printed  as  Herbert's 
by  Duport.  The  English  poem  precedes  'Aethiopissa'  and  evidently  refers  to 
it;  the  Blackamore  which  the  writer  presents  in  return  for  the  diamond  is  the 
Latin  poem  'Aethiopissa'.  If  Duport  was  right  in  ascribing  'Aethiopissa'  to 
Herbert,  the  English  poem  accompanying  it  is  likely  to  be  his  also.  In  the 
unnamed  MS.  used  by  Fry  (Bibliographical  Memoranda,  1816)  they  are 
both  attributed  to  A.  Melvin  (Andrew  Melville:  see  below,  p.  587);  but, 
apart  from  other  improbabilities  of  such  authorship,  by  the  time  that  Bacon 
was  chancellor  (1618-21)  Melville  was  living  abroad  and  near  the  end  of  his 
long  life.  Fry  suggests  that  the  diamond  was  a  copy  of  Bacon's  Essays,  but  no 
edition  appeared  between  1614  and  1624;  the  only  work  published  by  Bacon 
while  he  was  chancellor  was  Instauratio  Magna  (1620). 

A  Paradox  (Page  209) 

Pickering,  Grosart,  and  Palmer  followed  the  text  of  Bodl.  MS.  Rawl.  Poet. 
147,  a  collection  consisting  mostly  of  Cambridge  poems,  probably  compiled 
between  1647  and  1658.  They  did  not  use  B.M.  Add.  MS.  25303  and 
Had.  3910.  These  two  MSS.  agree  closely;  they  have  erratic  spelling,  but 
they  preserve  the  right  reading  in  11.  14  and  39,  and  the  right  scansion  in  1.  9, 
where  Rawl  is  a  foot  short.  In  all  three  MSS.  there  is  a  departure  from  the 
rhyme-scheme  in  the  third  stanza.  Rawl  alone  preserves  the  rhyme  in  1.  25. 
Rawl  assign  the  poem  to  Herbert,  but  25303  gives  no  author's  name. 


552  COMMENTARY 

Pickering,  in  his  2nd  edition  (1838),  compared  'A  Paradox.  The  worse  the 
better1  in  The  Synagogue,  which  may  indicate  that  Christopher  Harvey  took 
Herbert,  whom  he  was  imitating  throughout  his  book,  to  be  the  author  of 
*You  whoe  admire'. 

Herbert's  constant  lack  of  full  health  (cf.  1.  1 2,  Mediocritie,  a  middling 
state  of  health)  fits  the  subject  of  the  poem,  and  the  phrase  and  more  (1.  10) 
is  very  often  found  in  The  Temple,  but  there  is  little  else  to  suggest  his  author- 
ship of  this  poem.  For  the  thought  cf.  Donne,  'The  first  Anniversary', 
11.  91-2: 

There  is  no  health;  Physitians  say  that  wee, 
At  best,  enjoy  but  a  neutralitie. 

1.  14.  Wheare.  The  reading  zv°h  in  Rawl  led  earlier  editors  to  suspect  a 
mistake.  Grosart's  conjecture  Where  is  now  confirmed  by  its  being  found  in 
the  two  MSS.  which  he  did  not  see. 

1.  39.  Wayle,  the  reading  of  25.303  and  Harl,  is  preferable  to  plaint 
(Rawl}.  O.E.D.  gives  no  example  of  plaint  as  a  transitive  verb;  perhaps  the 
copyist  took  the  word  unwittingly  from  the  preceding  line. 

To  the  Queen  of  Bohemia  and  L'Envo)  (Page  211) 

The  two  pieces  may  be  regarded  as  one  poem  and  have  evidently  the  same 
author.  MS.  Harl.  3910  has  the  initials  'G  H'  at  the  head  of  the  first  piece, 
which  is  followed  on  the  same  page  by  'L'Envoy'.  The  undescribed  MS., 
which  H.  Huth  used  for  his  edition,  has  'G.H.'  at  the  end  of  the  second 
piece  only.  Neither  MS.  gives  the  surname  Herbert,  but  the  poem  preceding 
'To  the  Queene  of  Bohemia'  in  Harl  is  an  Ode  on  Prince  Henry  'by  Sr  Ed: 
Her:',  which  appeared  with  Sir  Edward  Herbert's  name  in  the  3rd  edition 
of  Sylvester's  Lachrymae  Lachrymaru.n  in  1613  (The  Poems  of  Lord  Herbert 
ofCherbury,  ed.  G.  C.  Moore  Smith,  p.  127).  We  have  not  enough  authentic 
examples  of  George  Herbert's  secular  verse  to  judge  securely  of  poems  of  that 
kind  attributed  to  him  on  slender  evidence.  The  hyperbolic  compliments  are 
not  unsuitable  to  the  courtly  Herbert  of  the  Latin  letters,  but  the  vindictive 
passage  (11.  47-54)  does  not  seem  to  be  in  character.  The  diction  is  rather  in 
favour  of  his  authorship.  Many  favourite  words  of  his  occur:  curious,  beam, 
sphere,  thrall,  native;  and  phrases  which  are  found  in  The  Temple\  making  a 
Head,  close  sit,  when  as,  Great  God.  When  we  consider  the  unlikeness  of  the 
subject,  it  is  remarkable  that  so  few  words  occur  which  do  not  find  a  place  in 
The  Temple-,  some  of  them  are  homely  words — clip,  peck,  brinish,  bout — 
such  as  he  might  well  have  used,  and  the  most  striking  of  the  rest  are  self- 
sufficient,  maugre,  sublunary,  rauening  Harpyes.  If  the  reference  in  1.  34  to 
Elizabeth's  vndiuided  Maiestye  means  that  she  is  by  now  a  widow,  the  poem 
can  hardly  be  Herbert's,  since  the  Elector  died  on  29  Nov.  1632,  only  thirteen 
weeks  before  Herbert's  death. 

Elizabeth,  the  eldest  daughter  of  James  I,  was  married  in  1 6 1 3  to  Frederick  V, 
Elector  Palatine,  head  of  the  Protestant  Union  of  Germany.  The  Bohemian 
Estates  on  26  Aug.  1619  deposed  their  king,  Ferdinand  of  Styria,  and  elected 
Frederick  in  his  place.  'The  Winter  King'  enjoyed  his  Bohemian  throne  for 


COMMENTARY  553 

little  more  than  a  year.  Ferdinand,  elected  emperor  two  days  after  Frederick 
became  King,  soon  struck  at  his  rival.  The  Catholic  League  army  under  Tilly 
defeated  Frederick  at  the  battle  of  the  White  Hill  on  8  Nov.  1620,  and  he 
was  obliged  to  flee  the  kingdom.  He  could  not  even  retain  his  hereditary 
dominions,  as  Spanish  troops  (cf.  'L'Envoy',  1.  9)  conquered  the  Upper 
Palatinate,  while  Maximilian,  duke  of  Bavaria,  took  the  Lower,  and  the 
electoral  dignity  was  transferred  to  Maximilian.  Frederick's  chief  opponents, 
Ferdinand  and  Maximilian,  had  been  pupils  of  the  Jesuits  (cf.  'L'Envoy', 
I.  9),  who  encouraged  the  formation  of  the  Catholic  League.  The  poem 
clearly  refers  to  Elizabeth's  time  of  exile  in  Holland. 

1.  8.  ten  spheres',  the  ten  spheres  of  the  Ptolemaic  astronomy.  Sir  Thomas 
Browne  alludes  to  'the  tenth  Spheere'  (Religio  Medici,  i,  §  49). 

1.  1 3.  optick:  as  in  'Hope',  1.  4,  for  a  magnifying  glass  or  telescope. 

I.  17.    black  tiffany.    O.E.D.  cites  from  the  London  Gazette  for   1635 
'33  yards  of  Black  TifFaney  for  Mourning  Scarves'. 

II.  32-3.  the  thrall  Of  thousand  harts.    The  sense  requires  that  the  queen 
should  take  the  hearts  of  others  captive,  not  that  she  should  be  their  subject; 
ftin/// must  therefore  be  used  here,  as  elsewhere  in  Herbert,  to  mean  thraldom. 

1.  42.  Children  for  kingdomes.  Elizabeth  had  a  large  family,  including 
Prince  Rupert  and  Sophia,  mother  of  George  I. 

1.  47.  the  Eagles  winges.  An  allusion  to  the  insignia  of  the  Imperial  House. 

1.  51.  Paris  garden-,  a  place  on  Bankside,  Southwark,  where  bears  were 
kept  and  baited;  here  figuratively,  as  we  should  speak  of  a  bear-garden. 

1.  64.  thy  Rhenish  wine:  i.e.  Rhinish.  Elizabeth  resided  chiefly  at  Rhenan, 
near  Arnheim,  on  the  Rhine. 

L? } Envoy  (Page  2 1 3) 

1.  2.  Like  Dauid's  tree.  Ps.  i.  3:  'And  he  shalbe  like  a  tree  planted  by  the 
riuers  of  water,  that  bringcth  foorth  his  fruit  in  his  season.' 

1.  10.  saile  into  the  Maine:  i.e.  into  the  open  sea,  the  English  Channel, 
:hough  perhaps  not  without  a  thought  of  the  Maine  being  a  principal  river  of 
;he  Palatinate. 

The  Convert  (Page  2 1 3) 

Nahum  Tate,  compiling  his  anthology  sixty-three  years  after  the  publica- 
.ion  of  The  Temple,  gives  no  authority  for  his  calling  this  poem  'An  Ode, 
written  by  Mr.  George  Herbert'.  The  coincidence  of  the  clause  and  the 
ine,  the  straightforward  statement  without  any  use  of  inversions,  and  the 
iiction  suggest  a  later  generation  than  Herbert's.  Such  a  line  as  *A  Deluge  on 
ny  sensual  Flame'  is  not  in  his  manner,  and  many  of  the  words  in  this  short 
Doem — averse,  penitential,  sensual,  Syrens,  treacherous — are  not  found  in  his 
luthentic  poems.  The  title  also  is  unlike  Herbert's,  and  there  is  no  instance  of 
lis  using  the  noun  convert.  He  has  nowhere  expressed  regret  at  having  written 
foolish  Lays'  about  'Frail  Beauty's  Charms',  and  there  is  no  evidence  of  his 
laving  been  unfaithful  to  the  resolve,  which  he  had  declared  in  his  youthful 
onnets,  to  forswear  love-poetry. 


554  COMMENTARY 

Psalms  (Page  2 1 4) 

The  attribution  to  Herbert  of  these  metrical  paraphrases  of  the  first 
seven  Psalms  rests  solely  on  Playford's  testimony,  and,  as  will  be  seen,  he  gives 
it  hesitatingly.  John  Playford  (1623-86?),  the  most  successful  music  pub- 
lisher of  his  day  in  London,  in  his  preface  to  Psalms  &  Hymns  in  Solemn 
Mustek  (1671),  shows  a  marked  devotion  to  Herbert  and  quotes  his  'Anti- 
phon'  in  full.  He  prints  a  musical  setting  of  his  own  for  'Voce  Sola'  of 'The 
Altar,  by  Mr.  George  Herbert',  and  includes  among  the  Psalms  the  version 
of  Ps.  xxiii  from  The  Temple.  The  Psalms  are  mostly  taken  from  the  author- 
ized collection  of  Sternhold  and  Hopkins,  but  Playford  regrets  their  'Course 
and  Threadbare  Language',  and  expresses  a  wish  that  one  of  the  recently 
published  'more  refin'd  Translations'  might  be  'allowed  and  used  in  Churches', 
commending  specially  the  translations  of  'Dr.  Henry  King,  late  Lord  Bishop 
of  Chichester*  and  of  'Mr.  Miles  Smith,  yet  living'.  'Some  few  Psalms  out  of 
these  two  Translations  I  have  made  use  of  in  this  Book;  and  some  other 
excellent  Translations  of  several  Psalms  which  were  never  printed  till  now. 
To  those  which  are  Bishop  Kings  there  is  H.K.  Those  of  Mr.  Smiths,  M.S. 
Those  with  G.//.  are  supposed  to  be  Mr.  George  Herberts? 

After  giving  the  old  version  of  Ps.  c  to  the  Common  Tune  (now  known  as 
the  Old  Hundredth),  Playford  has  the  heading  'Two  other  Psalms  to  this 
Tune,  of  a  new  Translation'  and  under  it  gives  versions  of  Pss.  i  and  ii,  with 
the  initials  G.H.  after  the  second;  the  presumption  is  that  both  these  Psalms 
from  'a  new  Translation*  are  by  the  same  hand,  and  Grosart  accordingly 
prints  them  both,  but  Palmer  omits  Ps.  i.  Versions  of  Pss.  iii-vii  are  printed 
by  Playford  with  the  initials  G.H.  after  each  of  them,  but  Palmer  omits 
Ps.  v,  although  the  evidence  for  it  is  precisely  the  same  as  for  the  others. 
Already,  before  these  modern  editors,  Edward  Farr  had  included  Ps.  v  in  his 
Select  Poetry  chiefly  sacred  of  the  Reign  of  King  James  I  (1847):  a  note 
there  asserts  that  Playford  had  attributed  seven  Psalms  to  Herbert,  but 
erroneously  adds  'One  of  these  is  given  under  his  name',  although  Playford's 
only  use  of  Herbert's  surname,  after  the  preface,  is  in  the  titles  of 'The  Altar' 
and  Ps.  xxiii  from  The  Temple. 

A  doxology  is  added  in  italic  to  Ps.  xxiii,  but,  as  it  is  also  appended  to  a 
hymn  which  is  certainly  not  Herbert's,  it  may  be  taken  to  be  Playford's 
editorial  addition.  An  italicized  doxology  appears  at  the  end  of  Ps.  vi  also, 
but  it  is  found  after  two  other  Psalms,  to  which  the  initials  G.H.  are  not 
attached,  and  it  may  be  assumed  that  the  author  of  the  paraphrase  of  Ps.  vi 
is  not  responsible  for  it. 

Since  so  many  genuine  poets  of  the  sixteenth  and  seventeenth  centuries — 
among  them  Wyatt,  Surrey,  Sidney,  Phineas  Fletcher,  Milton,  Crashaw, 
Vaughan — tried  their  hand,  though  with  indifferent  success,  at  metrical 
paraphrases  of  the  Psalms,  it  would  be  rash  to  conclude  that  the  devout 
Herbert  escaped  the  fashion,  but  the  Psalms  signed  G.H.  in  Playford's 
collection  have  none  of  the  felicity  which  distinguishes  Herbert's  authentic 
version  of  Ps.  xxiii.  They  may  possibly  be  early  experiments  of  his,  which  he 


COMMENTARY  555 

was  too  well  advised  to  continue  or  to  publish,  but  the  evidence  for  assigning 
them  to  him  is  happily  slender. 


77  (Page  215) 

1.  1  3.  Playford'stext#«/  1  by  God  and  seated  King  clearly  needed  correction; 
but  Grosart's  conjecture  But  I  am  God  overlooks  the  fact,  which  is  evident 
from  his  sacred  will  (1.  1  6),  that  God  is  not  the  speaker.  The  simple  alteration 
of  and  to  am  brings  the  amended  line  But  I  by  God  am  seated  King  into  exact 
correspondence  with  the  Vulgate  rendering:  'Ego  autem  constitutus  sum  rex 
ab  eo  super  Sion  montem  sanctum  eius.' 

1.  29.  lest  he  be  wrath.  Shakespeare  uses  the  adjective  wrath  once  (Mlds. 
N.  Dr.  ii.  i.  20:  'For  Oberon  is  passing  fell  and  wrath'),  but  wroth  never. 
The  Douai  Bible  sometimes  has  wrath  as  adjective,  but  the  A.V.  consistently 
uses  wroth.  Milton  ('On  the  Morning  of  Christ's  Nativity',  1.  171)  has  wrath 
adjectivally. 

OTHER  POEMS  ATTRIBUTED  TO  HERBERT 

Mr.  Norman  Ault  called  my  attention  to  a  poem  in  a  manuscript  collection 
(B.M.  Add.  MS.  18220,  f.  80).  The  unidentified  compiler  has  a  note 
'Communicated  to  the  writer  by  Ben  Watson  and  Rob.  Peachy  A.M.' 
concerning  the  poem  headed  'An  Answer  to  Anacreon  (suppos'd)  By  Mr.  Geo: 
Herbert  Against  Drinking',  beginning  'The  parched  earth,  when  one  would 
think'.  It  is  evidently  an  answer,  not  to  a  Greek  original,  but  to  the  poem 
'Drinking'  in  Cowley's  Anacreontlques.  There  are  many  direct  citations  of 
Cowley's  poem,  and  the  last  line,  'Why,  man  of  more-ale?  tell  me  why',  is 
an  obvious  retort  to  Cowley's  last  line,  'Why,  man  of  morals,  tell  me  why'. 
As  Cowley's  poem  was  not  written  till  after  Herbert's  death,  the  Answer 
cannot  be  his. 

In  England,  my  England:  a  War  Anthology  (1914),  edited  by  George 
Goodchild,  there  appeared  a  spirited  ballad  of  ten  verses,  entitled  'The 
Spanish  Armado*,  and  assigned  by  the  editor  to  George  Herbert.  Its  opening 
words,  'Some  years  of  late,  in  eighty-eight,  As  I  do  well  remember',  do  not 
fit  Herbert,  who  was  not  born  till  five  years  after  the  Armada,  nor  is  there 
anything  in  the  poem  which  suggests  his  manner. 

An  article  by  Miss  Alice  Law,  'A  New  Caroline  Commonplace  Book',  in 
The  Fortnightly  Review,  Sept.  1899,  describes  a  manuscript  collection  with 
the  entry  'Elizabeth  Statham  (?  Stalham)  Her  Book  16670'  (i.e.  1670),  and 
other  entries  with  the  surname  Choate.  After  a  medley  of  Latin  and  English 
verses  and  medical  and  cookery  recipes,  there  is  at  the  end  a  set  of  seven 
hymns  without  author's  name.  Miss  Law  suggests  Herbert  for  their  author, 
but,  as  she  prints  them  in  full,  she  leaves  others  to  form  their  own  judgement. 
I  find  nothing  of  Herbert's  wit  and  neatness  and  none  of  his  conceits  and 
surprises  in  these  lame  efforts.  The  expression  in  the  last  hymn,  'We  live  in 
warr  yet  have  we  peace  through  Christ',  suggests  that  it  was  written  during 
the  Civil  War. 


556  COMMENTARY 

A  PRIEST  TO  THE  TEMPLE  (Page  223) 

This  treatise  was  first  'exposed  to  publick  light'  nineteen  years  after  the 
author's  death  in  Herberts  Remains  (1652),  of  which  it  formed  the  major 
part.  It  was  published  separately  as  'The  second  Edition'  in  1671,  and  again 
in  1675  and  1701.  Its  probable  editor,  Barnabas  Oley  (1602-86),  was 
admitted  to  Clare  Hall  in  1617  and  was  a  fellow  from  1623  until  his  death, 
except  for  the  years  from  his  ejection  by  the  earl  of  Manchester  in  1644  till 
the  Restoration;  he  was,  therefore,  living  in  Cambridge  for  a  large  part  of 
Herbert's  years  of  residence  and  must  have  known  him  well  by  repute,  if  not 
personally.  Walton's  account  of  the  book  in  his  Lives  (1670,  p.  49)  is:  'At 
the  Death  of  Mr.  Herbert,  this  Book  fell  into  the  hands  of  his  friend  Mr. 
Woodnot\  and  he  commended  it  into  the  trusty  hands  of  Mr.  Bar.  O/y  who 
publish't  it  with  a  most  conscientious,  and  excellent  Preface.'  In  the  1671 
edition  of  A  Priest  to  the  Temple  Oley  corrects  Walton's  story  of  the  manuscript ; 
after  admitting  that  he  was  the  author  of  the  unsigned  'Prefatory  View  of  the 
Life  of  the  Authour',  he  gives  as  the  second  reason  for  his  writing  a  new 
Preface:  'To  do  a  Piece  of  Right,  an  office  of  Justice  tothe  Good  man  that  was 
possessor  of  the  Manuscript  of  this  Book  and  transmitted  it  freely  to  the 
Stationer  who  first  printed  it.  ...  He  was  Mr.  Edmund  Duncon  Rector  of 
Fryarn-Barnet?  According  to  Walton,  Duncon  had  come,  at  Ferrar's  request, 
to  visit  Herbert  in  his  last  sickness,  and  had  received  from  the  dying  man's 
hands  the  manuscript  of  The  Temple.  He  may  at  the  same  time  have  been 
given  the  manuscript  of  A  Priest  to  the  Temple,  or  Arthur  Woodnoth,  who 
was  also  at  Bemerton  at  the  time,  may  have  received  it  and  left  it  at  his  death 
about  1650  to  Duncon,  who  lived  till  1673.  In  any  case  Oley  must  be  right 
in  saying  that  it  was  in  Duncon's  possession  when  it  was  first  sent  to  the 
printer.  Walton  did  not  make  any  correction  on  this  point  in  the  reissues  of 
the  Life  in  1674  and  1675. 

The  treatise  was  carelessly  printed  in  1652;  some  obvious  slips  were  cor- 
rected in  the  second  edition,  and  the  punctuation  of  one  straggling  sentence 
(see  pp.  249—50)  was  drastically  altered  in  the  third  edition. 

PAGE  224, 1.  5.  the  argument.  John  xxi.  15-17. 

1.  7.  a  Mark  to  aim  at.  At  Herbert's  induction  in  Bemerton  Church  '(as 
he  after  told  Mr.  Woodnoi)  he  set  some  Rules  to  himself,  for  the  future  manage 
of  his  life' (Walton,  p.  42). 

1. 1 6.  Pas  tor  all'.  'A  book  relating  to  the  cure  of  souls'  (Johnson's  Dictionary). 

PAGE  225, 1.  i.  reducing-,  in  the  older  sense,  now  obsolete,  of  bringing  back 
from  error.  Cf.  p.  262, 1.  21. 

1.  6.  revoking-,  recalling  to  a  right  way  of  life  or  belief. 

1.  10.  the  first  to  the  Colossians.  The  first  chapter  (i.  24)  must  be  intended, 
as  there  is  only  one  epistle. 

PAGE  228,  1.  23.  There  he  sucks.  Cf.  'The  H.  Scriptures'  I,  p.  58,  1.  2: 
'Suck  ev'ry  letter.' 

1.  31.  they  feel  them  not.  Cf.  Coleridge,  'Dejection',  1.  38,  referring  to  the 
beauties  of  nature:  'I  see,  not  feel,  how  beautiful  they  are.' 


COMMENTARY  557 

PAGE  229, 1.  7.  comparing  of  place  with  place.  Cf.  'The  H.  Scriptures'  II, 
p.  58,11.  1-8. 

1.  12.  the  scope  of  the  Holy  Ghost.  Cf.  Hobbes,  Leviathan,  ch.  xliii  ad  fin.: 
'For  it  is  not  the  bare  words,  but  the  scope  of  a  writer,  that  giveth  the  true 
light  by  which  any  writing  is  to  be  interpreted,  and  they  that  insist  upon 
single  texts,  without  considering  the  main  design,  can  derive  nothing  from 
them  clearly.' 

1.  24.  a  Commerce:  intercourse  or  dealings.  A  favourite  word  and  idea  of 
Herbert:  cf.  'Giddinesse',  p.  127,  1.  22,  'The  Odour',  p.  175,  1.  29,  and 
'Providence',  p.  120, 11.  105-8. 

PAGE  230,  1.  13.  Catechizing  .  .  .  required  under  Canonical  I  obedience. 
Canons  Ecclesiastical  of  1604,  No.  lix.  See  further  note  on  p.  560. 

1.  19.  Anglican  divines;  e.g.  Taylor  and  Sanderson,  wrote  on  casuistry. 

1.  32.  bane\  poison.  Cf.  p.  265, 1.  22,  'baned  meat'. 

PAGE  231,  1.  17.  treatable:  deliberate,  distinct.  Bishop  Parkhurst  in  his 
Injunctions  of  1561  inquired  whether  the  parson  'doth  reade  the  common 
service  with  a  lowde,  distinct,  and  treatable  voyce'. 

1.  30.  in  a  hudling,  or  slubbering  fashion.  Gervase  Babington  (Commande- 
ments,  1583)  urged  that-  it  should  be  an  offence  if  judges  'should  minister  oaths 
in  such  hudling,  posting,  and  unreverent  manner,  as  that  a  man  can  scarce  tell 
what  he  saith'. 

PAGE  232,  1.  13.  to  be  presented.  Canon  cxi  orders  the  churchwardens  to 
present  the  names  of  any  disturbers  of  divine  service  at  the  next  visitation  of 
the  bishop  or  archdeacon,  but  'because  it  often  cometh  to  pass  that  the 
Churchwardens  ...  do  forbear  to  discharge  their  duties  therein,  either 
through  fear  of  their  superiors,  or  through  negligence'  (Canon  cxiii),  the 
minister  may  himself  present. 

1.  1 6.  let  the  world  sin ke.  Repeated  at  the  end  of  ch.  XXIX.  Cf.  Browne, 
Religio  Medici,  pt.  II,  sect.  1 1 :  'Ruat  coelum,  Fiat  voluntas  tua,  salveth  all', 
and  Out/.  Pvbs,  No.  818:  'Doe  what  thou  oughtest,  &  come  what  come  can.' 

PAGE  233,  1.6.  he  serves  himselfe  of:  make  use  of,  avail  oneself  of  (Fr.  se 
servir  de).  Used  in  the  A.V.  in  Jer.  xxv.  14,  xxvii.  7;  and  earlier  in  the 
Geneva  Bible. 

1.  24.  Hermogenes.  'A  rhetorician  of  Tarsus  in  the  reign  of  Marcus 
Aurelius.  He  describes  and  gives  "precepts"  for  seven  "characters"  of  good 
oratory,  such  as  perspicuity,  elegance,  &c.  A  good  edition  by  Laurentius  had 
appeared  in  1614'  (Beeching). 

PAGE  235, 1.  6.  crumbling  a  text.  Herbert's  is  one  of  the  earliest  criticisms 
of  the  prevalent  practice,  illustrated  in  Andrewes's  Sermons  (1628),  in  which 
sometimes  each  word  of  the  preacher's  text  is  separately  considered  for  a  page 
or  more  apiece.  The  Calvinist  divine,  John  Edwards,  making  a  similar 
criticism  so  long  after  as  1705  (The  Preacher,  i.  202),  remarks  that  the  practice 
would  not  have  survived  'if  Mr.  Herbert  had  been  attended  to'  (cit.  ap. 
W.  Fraser  Mitchell,  English  Pulpit  Oratory,  1932,  p.  362). 

PAGE  236, 1.  2.  induce:  bring  in  by  way  of  illustration. 

1.  4.  at  his  first  entrance  humbly  adoring.  Canon  vii  of  1640  commends 
'to  all  good  and  well-affected  people,  members  of  this  church'  the  practice  of 


55»  COMMENTARY 

'doing  reverence  and  obeisance  both  at  their  coming  in  and  going  out  of 
church  'according  to  the  most  ancient  custom  of  the  Primitive  Church  in  the 
purest  times,  and  also  of  this  Church'. 

1.  29.  like  hindcs  feet  ever  climbing.  Cf.  Ps.  xviii.  33  (A.V.)  and  'The 
Pearl',  p.  89, 1.  40. 

1.  31.  virginity  is  a  higher  state.  The  use  of  italics  in  this  chapter  (if  they 
were  intended  by  the  author)  marks  Herbert's  strong  feeling.  Cf.  'The 
Church-porch',  p.  6, 1.  15  (Aversion):  'If  this  seeme  Monkish',  &c. 

PAGE  237,  1.  18.  Herbert  evidently  had  I  Cor.  vii  in  his  mind  through- 
out this  chapter.  He  takes  the  A.V.,  'he  will  keep  his  virgin'  (verse  37), 
as  Taylor  appears  to  do  (The  Great  Exemplar,  i.  viii.  12),  to  mean  'he 
will  keep  himself  a  virgin'.  Margaret  Blagge,  at  one  time  resolving  not  to 
marry  Sidney  Godolphin,  writes,  'I  will  keepe  my  Virgin*  (J.  Evelyn,  Life 
of  Mrs.  Godolphin,  ed.  H.  Sampson,  p.  42). 

PAGE  238, 1.  1 5.  under  colour  of  accommodation.  Cf.  'Submission',  p.  95, 
especially  the  second  stanza. 

1.2i.  experiment:  as  transitive  verb,  to  have  experience  of. 

1.  26.  choyce  of  his  wife  . . .  by  his  eare.  This  lends  a  little  colour  to  Walton's 
account  of  what  led  to  Herbert's  marriage  to  Jane  Danvers.  Walton  also 
states  that  Herbert  made  his  wife  his  almoner.  (Lives,  pp.  37,  64;  cf. 
Herbert's  Will,  p.  382, 11.  16-18.) 

PAGE  239, 1.31.  the  prerogative  of',  a  prior  claim  to. 

1.  32.  happily:  haply.  Cf.  Taming  of  the  Shrew,  iv.  iv.  54:  'And  happilie  we 
might  be  interrupted.' 

1.  3 3.  prentices.  The  abbreviated  form  was  still  printed  in  the  contemporary 
Prayer  Book. 

PAGE  240,  1.  9.  Chamber  of  London:  the  City  Chamberlain's  office  or 
treasury  (camera).  Thomas  Sutton,  the  founder  of  the  Charterhouse,  in  161 1 
left  large  sums  for  charitable  purposes  to  the  Chamber  of  London,  which  was 
regarded  as  specially  good  security. 

1. 10.  Good  deeds,  and  good  breeding.  Cf.  Out/.  Pvbs,  No.  107:  'Vertueand 
a  Trade  are  the  best  portion  for  Children';  and  No.  953:  'The  best  bred  have 
the  best  portion.' 

1.  23.  Even  the  wals  are  not  idle.  Cf.  the  decoration  with  texts  and  mottoes 
of  the  walls  at  Little  Gidding  (Nicholas  Ferrar,  ed.  Mayor,  pp.  1 24—5). 

PAGE  241, 1.  i  r.  boards  a  child',  borders  on  (Fr.  aborder),  approaches  to  the 
status  of  a  son  of  the  house. 

1.19.  back-side',  back-garden.  Pickering  altered  to  yard. 

1.  25.  providence  .  .  .  of  the  great  householder  of  the  world.  This  theme  is 
developed  along  similar  lines  in  'Providence',  p.  1 16. 

PAGE  242, 1.  9.  had  not  Authority  interposed.  Cf.  'Lent',  p.  86, 11.  1-12. 

1.  31.  diseases  of  exinanition.  Cf.  p.  267, 1.  14,  and  Letter  in,  p.  365,  on 
his  dieting  himself,  and  his  translation  of  Cornaro. 

PAGE  244, 1.  22.  that  excellent  statute.  The  Poor  Law  Act  of  1 60 1  required 
the  churchwardens  and  elected  householders,  called  the  overseers  of  the  poor, 
'to  set  the  poor  on  work'  and  to  relieve  those  'not  able  to  work'  from  local 
rates. 


COMMENTARY  559 

PAGE  245, 1.  16.  most  charged',  burdened  with  liabilities  or  expenses. 

PAGE  246,  1.  2.  that  all  things  there  be  decent.  Most  of  the  details  which 
follow  are  prescribed,  largely  in  the  words  here  used  by  Herbert,  in  the 
rubrics  of  the  Prayer  Book,  the  Canons  of  1604,  or  the  Visitation  Articles  of 
contemporary  bishops,  but  the  direction  about  the  decorating  and  censing  of 
the  church  'at  great  festivalls'  seems  to  be  Herbert's  own. 

1.  13.  foolish  antic ks\  grotesque  representations  of  animals  and  flowers. 
Cf.  Evelyn,  Diary,  18  Jan.  1645:  'The  walls  and  roofe  are  painted,  not  with 
antiques  and  grotescs,  like  our  Bodleian  at  Oxford,  but  emblems,  figures, 
diagrams.' 

1.  16.  Cloth  of  fine  linnen.  Cf.  Canon  Ixxxii:  'covered,  in  time  of  Divine 
Service,  with  a  carpet  of  silk  or  other  decent  stuff. . .  and  with  a  fair  linen  cloth 
at  the  time  of  the  Ministration.' 

1.  19.  a  Chalice,  and  Cover.  Cf.  Bishop  Cosin's  Articles  of  Visitation,  1627: 
'Have  you  a  fair  chalice  . . .  with  a  large  cover  or  paten  for  the  bread  ?' 

1.  21.  a  Poor-mans  Box.  Prescribed  by  Canon  Ixxxiv.  Cf.  'Praise'  in, 
p.  1 58, 1.  28:  'As  we  have  boxes  for  the  poore.' 

PAGE  247,  1.  6.  wallowing',  immersed  or  engrossed  in  some  occupation;  a 
shade  less  contemptuous  than  its  modern  use. 

1.  1 1.  first  he  blesseth  it.  As  is  prescribed  in  the  Order  for  the  Visitation  of 
the  Sick  in  the  Prayer  Book. 

1.  32.  like  brute  beasts.  Cf.  'The  Elixir',  p.  184,  1.  5:  'Not  rudely,  as  a 
beast'.  Walton  (Lives,  p.  59)  tells  how  the  peasants  in  the  fields  were  en- 
couraged to  sanctify  their  labours  'when  Mr.  Herberts  Saints-Bell  rung  to 
Prayers'. 

PAGE  248, 1.  27.  our  Saviours  rule.   Matt,  xviii.  1 5. 

PAGE  249,  1.  2.  Nothing  is  little  in  Gods  service.  Cf.  'The  Elixir',  p.  184, 
11.  14-16. 

1.  8.  comfortable-,  affording  comfort;  cf.  'the  most  comfortable  Sacrament' 
in  the  Prayer  Book. 

1.  34.  at  that  time  especially.  Cf.  The  Order  of  the  Visitation  of  the  Sick: 
'The  Minister  may  not  forget,  nor  omit  to  mooue  the  sicke  person  (and  that 
most  earnestly)  to  liberalise  toward  the  poore.'  But  the  third  edition  (1675), 
by  its  change  in  the  punctuation  (see  footnote,  p.  250),  perhaps  rightly, 
attaches  this  clause  to  the  following  words,  'to  the  participation  of  the  Holy 
Sacrament'. 

PAGE  250, 1.  4.  the  disaffected:  probably  in  the  old  sense  of  being  affected 
with  disease,  rather  than  evilly  affected  or  estranged. 

PAGE  251, 1.  2.  those  he  meets  on  the  way.  Walton  illustrates  Herbert's  own 
practice  (Lives,  pp.  60-3). 

1.  7.  joyne  .  .  .  to  the  company.  This  absolute  use  of  join,  without  himself 
being  expressed,  is  noted  in  O.E.D.;  cf.  W.  Penn,  Address  to  Protestants,  ii. 
27:  'Philip  joyn'd  to  him  &  askt  him,  If  he  understood  what  he  read.' 

1.  20.  Buttery.  (Fr.  boterie,  bouteillerie),  a  storeroom  for  liquor  and  other 
provisions. 

PAGE  252, 1.  3.  censure-,  judgement,  not  necessarily  adverse;  cf.  Jackson's 
'censure'  of  Valdesso  (see  below,  p.  567). 


560  COMMENTARY 

1.  8.  suppling  words.  For  this  figurative  use  O.E.D.  instances  R.  Southwell, 
S.  Peters  Complaint,  Ixxx:  Tour  suppling  showers  upon  my  parched  ground.' 
Cf.  'Grace',  p.  60, 1.  19. 

1.  26.  set  at:  assessed  at  for  military  service. 

PAGE  253,  1.  6.  respectively:  respectfully.  Cf.  the  note  on  'The  Church- 
porch',  1.  253. 

1  30.  he  expects  no  Brief e\  he  does  not  wait  to  receive  letters  patent 
authorizing  a  collection  to  be  made  in  parish  churches.  John  Ferrar  (The 
Ferrar  Papers,  p.  58)  states  that  'there  had  been  gotten  a  Brief  for  the  repairing 
of  Leighton  Bromswold  Church. 

PAGE  254, 1.  14.  a  tester:  a  corruption  of  teston,  a  shilling  or,  by  Herbert's 
day,  a  half-shilling. 

PAGE  255, 1.  i.  values  Catechizing  highly.  Throughout  the  book  Herbert 
insists  upon  the  value  of  this  teaching  method.  Besides  the  directions  in  the 
Prayer  Book  and  Canons  lix  and  Ixxix,  Archbishop  Abbot,  acting  on  James  I's 
instructions,  wrote  to  the  bishops  on  15  Aug.  1622  'that  those  Preachers  be 
most  encouraged  and  approved  of  who  spend  their  afternoons  exercises  in  the 
examination  of  Children  in  their  Catechism,  which  is  the  most  antient  and 
laudable  custom  of  teaching  in  the  Church  of  England*. "  Ferrar  sent  to  Herbert 
a  translation  he  had  made  of  a  work  on  catechizing  by  Ludovicus  Carbo 
(Venice,  1596);  it  was  'well  approved*  by  Herbert,  but  was  refused  publica- 
tion by  the  Cambridge  licensers  (Oley  in  Remains,  sig.  biv  and  Mayor,  op. 
cit.  pp.  51,  302). 

1.  1 6.  preferreth  the  ordinary  Church-Catechism.  Many  unauthorized 
catechisms,  mostly  Calvinistic,  were  in  use  in  Herbert's  day. 

1.  20.  give  the  word:  the  pass-word,  as  in  Lear  iv.  vi.  94—6. 

PACE  256, 1.  23.  found  Philosophy  in  silly  Trades-men.  Socrates'  'midwifery' 
arts  of  extracting  knowledge  from  the  unlearned  (silly)  are  described  in  Plat. 
Theaet.  1 5  if  and  Meno  8o</-86r ;  he  claims  to  have  elicited  the  demonstration 
of  a  geometrical  theorem  from  a  slave  boy  who  had  never  learnt  geometry. 
In  Xen.  Mem.  in.  x  he  is  described  as  paying  visits  to  tradesmen,  whom  he 
helps  to  realize  the  general  principles  of  their  crafts  which  had  not  occurred  to 
them  before. 

1.35.  in  vertue:  virtually.  O.E.D.  gives  this  instance  only. 

PAGE  257, 1.  12.  a  hatchet.  Actually  this  word  is  not  found  in  the  A.V., 
which  always  has  axe\  nor  is  it  in  the  Geneva  or  the  Bishops'  Bible. 

PAGE  258, 11.  3-4.  Hee  admits  no  vaine  or  idie  names.  The  Constitutions  of 
Archbishop  Peckham  (1281)  ordered  that  priests  should  refuse  wanton  names 
at  baptism,  especially  for  female  children. 

PAGE  259,  1.  9.  loosely  and  wildely:  'neither  in  set  form  nor  sequence* 
(Grosart). 

1.  2  5.  to  present  all  that  receive  not.  Canon  cxii  orders  that  the  minister  and 
wardens  are  within  forty  days  of  Easter  to  present  to  the  bishop  or  his  chan- 
cellor the  names  of  all  parishioners  who  'received  not  the  Communion  at 
Easter  before'.  }*w  frequency  (1. 19)  see  note  on 'The  Church-porch',  1.  391. 

PAGE  260, 1.  2.  Michael  Dalton's  The  Countrey  Justice,  first  published  in 
1618,  was  a  popular  book  which  continued  to  be  printed  for  a  century.  The 


COMMENTARY  561 

fourth  edition,  revised  and  corrected,  appeared  in  the  year  that  Herbert  went 
to  Bemerton. 

1.  36.  in  tickle  cases  (altered  in  2nd  edition  to  ticklish):  needing  cautious 
handling. 

PAGE  261, 1.  4.  one  Anatomy,  either  a  dissected  body  or  a  model  of  such. 

1.  5.  The  Universa  Medicina  (1586)  and  other  treatises  of  Jean  Francois 
Fernel,  physician  to  Henri  II,  were  frequently  reprinted  in  Herbert's  life- 
time. Herbert  of  Cherbury  writes:  'I  do  especially  commend  . . .  Fernelius' 
(Autobiog.  p.  30);  he  left  three  works  of  this  author  to  Jesus  College,  Oxford. 

1.  34.  Bolearmena  (jScoAos,  a  lump  of  earth):  an  astringent  earth  from 
Armenia. 

1.  34.  Roses.  Cf.  'Providence',  1.  78:  'A  rose,  besides  his  beautie,  is  a  cure', 
and  'The  Rose',  p.  178, 11.  17-20. 

PAGE  262,  1.  2.  savoury.  Mountain  or  Winter  Savory,  a  perennial,  was 
used  for  flavouring  in  cookery. 

1.  5.  hyssope,  valerian,  &c.  The  medicinal  properties  of  these  plants  are 
described  in  the  popular  Herbal!  of  John  Gerarde  (1597).  The  pot-herb 
All-good  was  also  known  as  the  English  Mercury.  Gerarde  names  the  Water 
Milfoil  and  Water  Yarrow.  The  dried  flowers  of  the  Yellow  Melilot  were 
used  in  making  poultices.  Smallage  was  also  known  as  Wild  Celery  or  Water 
Parsley. 

1.  3 1.  As  appears  from  the  sentences  which  follow,  scandal!  is  used  in  the 
New  Testament  sense  (e.g.  Matt,  xviii.  7)  of  a  cause  of  offence  or  stumbling; 
here  it  is  something  which,  rightly  or  wrongly,  leads  the  objector  to  refuse 
conformity.  Cf.  'Lent',  p.  86, 1.  1 1. 

PAGE  263,  1.  17.  unmoved  in  arguing.  Cf.  'The  Church-porch',  p.  18, 
11.  307-12. 

1.  25.  consters:  common  for  construes  until  the  nineteenth  century,  and  so 
pronounced  even  when  construes  became  the  more  usual  spelling. 

PAGE  264, 1.  13.  witty  to  others.  Here  and  p.  275, 1.  6,  witty  has  the  now 
obsolete  sense  of  pert,  censorious:  cf.  All's  Well,  n.  iv.  32:  'Go  to,  thou  art 
a  wittie  foole.' 

PAGE  267, 1.  7.  disgest.  This  form  kept  its  place  in  the  seventeenth  century, 
although  the  form  digest,  as  on  p.  230,  1.  24,  eventually  displaced  it. 

1.  12.  Gerson,  a  spiritual!  man.  Jean  Charlier  de  Gerson  (1363-1429), 
chancellor  of  the  university  of  Paris,  a  mystic  and  reformer.  'The  fact  that  he 
has  been  regarded  as  a  probable  author  of  the  Imitatio  indicates  the  character 
and  tone  of  his  spirituality'  (E.  Underhill  in  Cam.  Medieval  Hist.  vii.  810). 

1.  29.  defixed  on  it  with  those  nailes.  This,  the  correction  in  the  3rd  edition 
of  defixed  on,  and  with  those  nailes,  is  probably  right,  as  so  sober  a  Christian  as 
Herbert  would  not  be  likely  to  advise  an  intent  gazing  upon  those  nailts 
rather  than  on  //  (i.e.  the  Crosse  of  Christ,  1.  28). 

PAGE  268, 1.  17.  the  Apostles  rule.  I  Tim.  iv.  12. 

PAGE  269,  1.  14.  hits  himselfe.  The  same  proverbial  expression  occurs  in 
'Charms  and  Knots',  p.  96, 11.  9-10,  and  in  'Assurance',  p.  1 56, 11.  30^-40. 

PAGE  270, 1.  i.  enabled",  legally  empowered. 

1.  12.  According  to  Canon  cxix  the  bishop,  on  summoning  to  a  visitation, 


562  COMMENTARY 

shall  cause  'books  of  articles'  to  be  delivered  to  the  churchwardens,  to  give 
them  the  grounds  of  any  presentments  they  ought  to  make.  Before  making 
any  such  presentments  they  must  be  sworn  (cf.  keep  their  oath,  1.  16). 

1.  26.  soy  lei  manure. 

PAGE  271, 1.  30.  cock-sure.  G.  M.  Young,  in  a  letter  to  The  Times  Literary 
Supplement  of  29  Dec.  1932,  quotes  this  instance  in  support  of  his  suggested 
derivation  of  the  word;  it  'will  mean  (objectively)  the  state  of  the  hay, 
(subjectively)  the  state  of  the  mind  of  the  farmer  when  there  is  no  sign  of  any 
break  of  the  weather  before  the  hay  is  cocked'.  The  word  cock,  though 
oftener  used  of  hay,  was  also  used  of  corn. 

PACE  272, 1.  3.  utter:  put  upon  the  market,  sell. 

1.  33.  the  exigent*,  the  emergency. 

PAGE  274, 1.  8.  The  great  and  national!  sin.  Cf.  'The  Church-porch',  p.  10, 
1.  91:  'O  England!  full  of  sinne,  but  most  of  sloth/  Herbert  constantly 
denounces  idleness  and  presses  'the  necessity  of  a  vocation'  as  a  debt  owed  to 
the  commonwealth. 

PAGE  275,  1.  24.  drowning',  intentional  flooding. 

1.  36.  they  are  least  there.  Charles  I,  following  his  father's  example,  put  out 
in  1630  a  proclamation  requiring  the  gentry  to  residt  upon  their  estates;  it 
was  the  occasion  of  Richard  Fanshawe's  'Ode  on  the  Proclamation'. 

PAGE  276,  1.  8.  nothing  to  that',  nothing  to  compare  with  that;  cf.  p.  277, 
1.  10:  'there  is  no  School  to  a  Parliament.' 

1.  35.  the  Statutes  at  large.  Cf.  Love's  Labours  Lost,  i.  i.  154:  'So  to  the 
Lawes  at  large  I  write  my  name.' 

PAGE  277, 1.  I.  Sizes.  Altered  to  Assizes  in  3rd  edition,  but  the  abridged 
form  is  used  by  Beaumont  and  Fletcher,  and  Donne,  and  even  by  Temple 
and  Defoe. 

1.  10.  a  Knight  or  Burgess  there:  i.e.  a  county  or  borough  Member  of 
Parliament. 

1.  1 6.  ride  the  Great  Horse.  A  charger  needed  to  be  heavily  built  to  carry  a 
rider  in  full  armour.  Herbert  of  Cherbury  'spent  much  time  also  in  learning 
to  ride  the  great  horse',  and  has  much  to  say  of  the  exercise  (Autobiog.  pp.  37, 
39-41,  52).  See  also  the  quotation  from  Evelyn  in  the  note  below  on  p. 
278,1.2. 

1.  17.  now  weakned,  the  reading  of  the  2nd  edition,  is  preferable  to  not 
weakned,  as  Herbert  has  already  declared  against  the  idleness  and  sedentary 
lives  of  the  gentry. 

1.  23.  squared  out  to:  gave  appropriate  advice  to,  apportioned  duties  to. 

1.  29.  in  dressing,  Complementing,  Sec.  Repeated  from  'The  Church- 
porch',  p.  9, 1.  80. 

PAGE  278,  1.  2.  Fortification.  Evelyn,  visiting  Paris  as  a  young  man, 
describes  a  curriculum,  very  like  Herbert's,  which  he  found  there  (Diary, 
6  Apr.  1644):  'Here  I  also  frequently  went  to  see  them  ride  and  exercise  the 
great  horse  . . .  and  here  also  young  gentlemen  are  taught  to  fence,  dance,  play 
on  music,  and  something  in  fortification  and  the  mathematics.' 

1.  5.  those  new  Plantations,  and  discov eryes.  Cf.  p.  282, 11.  31-5.  Several  of 
Herbert's  friends,  including  Bacon,  Donne,  Danvers,  and  Ferrar,  were  inter- 


COMMENTARY  563 

csted  in  the  American  colonies.  As  to  the  plantations  affording  a  religious 
imployment,  Ferrar  was  keenly  alive  to  the  opportunity  of  'the  planting  of 
Christian  religion  in  the  new  world*  (Mayor,  op.  cit.  pp.  12,  202-5,  250, 
339-41),  and  one  of  the  few  sermons  published  by  Donne  in  his  lifetime  was 
A  Sermon  preached  to  the  honourable  Company  of  the  Virginian  Plantation  (1622). 

PAGE  278.  Chap.  XXXIII.  The  Parson's  Library.  The  contents  corre- 
spond so  little  with  the  title,  except  for  elaborating  a  paradox,  that  the  chapter 
is  possibly  misnamed.  Elsewhere  in  this  book  Herbert  commends  the  reading 
of  many  books — the  Fathers  and  Schoolmen,  the  lives  of  the  saints,  Plato  and 
Latin  classical  writers;  and  his  Cambridge  letters  show  his  appetite  for  books. 
Books  are  also  expressly  named  among  his  effects  in  his  will  (p.  382,  11.  4, 
1 8-21). 

PAGE  281, 1.  24.  earing  and  harvest.  The  old  word  for  ploughing  is  found 
in  the  A.V.,  e.g.  Exod.  xxxiv.  21 :  4in  earing  time  and  in  haruest.' 

1.  26.  wherewith  also  a  careful  Joseph  might  meet\  i.e.  might  provide  for, 
take  precautions  against. 

PAGE  283,  1.  7.  the  bou?idlesse  Ocean  of  Gods  Love.  Archbishop  Alexander 
says  of  the  last  part  of  this  chapter:  'For  broken  and  contrite  hearts  he  has 
some  of  the  most  consolatory  words  which  were  ever  uttered  by  mortal  lips' 
(preface  to  Poems  by  George  Herbert,  1905). 

1.  1 6.  needed  not\  was  not  needful. 

1.  26.  makes  us  onely  not  embraced.  It  is  only  our  rejection  of  his  arm  which 
can  prevent  our  being  embraced. 

PAGE  284, 1.  2.  he  loves  Procession.  During  the  Rogation  Days  it  was  usual 
for  priest  and  people  to  beat  the  bounds  of  the  parish  and  to  invoke  the  Divine 
blessing  on  the  growing  crops,  the  Litany  and  appropriate  Psalms  being  sung 
in  procession. 

PAGE  285,  11.  23-4.  ;'//  Priests  may  blesse.  Cf.  Articles  of  Religion,  No. 
XXVI,  'Of  the  LTnworthiness  of  the  Ministers,  which  hinders  not  the  effect 
of  the  Sacrament/ 

PAGF  286,  1.  26.  in  turiting  Letters  also.  All  Herbert's  Bemerton  letters, 
except  a  very  short  one,  contain  a  blessing,  and  a  specially  attractive  example  is 
in  his  letter  to  Anne,  Countess  of  Pembroke  (p.  376). 

PAGE  288,  11.  6-7.  even  God  himself  hath  forgotten.  A  characteristically 
daring,  if  doubtfully  orthodox,  sentence  with  which  to  end  the  Pastoral. 

THE  AUTHOUR'S  PRAYERS  BEFORE  AND 
AFTER  SERMON  (Page  288) 

J.  Yeowell  (Notes  and  Queries,  31  Jan.  1857)  questioned  Herbert's  author- 
ship on  the  ground  that  one  so  scrupulous  in  following  canonical  rule  would 
not  have  used  unauthorized  prayers  in  divine  service,  but  Canon  Iv  (1604), 
which  gives  a  form  of  Bidding  Prayer  leading  up  to  and  'always  including  the 
Lord's  Prayer',  expressly  allows  some  latitude  to  the  preacher;  he  is  to  use  a 
Prayer  'in  this  form,  or  to  this  effect*.  J.  E.  B.  Mayor  (ibid.  14  Feb.  1857), 
in  reply  to  Yeowell,  held  that  Herbert  was  unlikely  to  have  had  any  such 


564  COMMENTARY 

scruple,  and  th^t  the  prayers  'seem  to  be  altogether  in  his  tone'.  When, 
however,  Mayor  went  on  to  suggest  that  the  prayers  were  perhaps  'intended 
for  private  use',  he  overlooked  such  expressions  as  'we  stand  here',  'here 
assembled  together',  and  'we  say',  and  still  more  the  fact  that  at  its  close  the 
prayer  before  sermon  invites  the  congregation,  in  the  authorized  way,  to  join 
in  saying  the  Lord's  Prayer. 

At  their  first  printing  in  1652  the  prayers  are  in  italic,  but  certain  words 
(see  p.  288,  note)  are  in  roman,  for  so  little  apparent  reason  that  they  are 
likely  to  be  printer's  oversights  in  a  carelessly  printed  book.  The  punctuation 
of  1652  is  retained,  because  it  probably  represents  the  author's  intention  of 
marking  the  division  of  clauses  for  speaking  aloud  (cf.  P.  Simpson,  Shakespear- 
ian Punctuation). 

1.  1 5.  another  to  serve  us.  Cf.  'Man',  p.  92, 11.  47-8. 

1.  19.  for  an  apple.  Cf.  'Home',  p.  107, 1.  22. 

PAGE  289, 1.  23.  Ride  on,  &c.  Quoted  from  Ps.  xlv.  5  (B.C.P.). 

CORNARO'S  TREATISE  OF  TEMPERANCE 

(Page  291) 

Luigi  Cornaro,  a  Venetian  of  noble  birth,  wrote  at  the  age  of  83  Trattato 
dc  la  vita  sobrla  (Padua,  1558),  later  adding  three  further  discourses  on  the 
same  theme,  and  died  at  Padua  on  26  Apr.  r  566.  It  has  escaped  the  notice  of 
previous  editors  that  Herbert  made  his  translation  of  Cornaro's  first  treatise, 
not  from  the  original,  but  from  the  Latin  version  made  by  Leonard  Lessius, 
of  the  Society  of  Jesus,  a  professor  at  Louvain,  who  appended  it  to  his  own 
Latin  treatise  Hygiasticon  (Antwerp,  1613;  later  editions  in  1614  and  1623). 
Not  only  does  Herbert  follow  Lessius's  abbreviations  of  Cornaro's  garrulous 
narrative,  and  adopt  his  occasional  paraphrases,  but  he  owes  to  him  many  of 
the  Latinisms  in  his  translation,  e.g.  'that  the  patient  might  be  proportionate 
to  the  agent',  'and  those  divers',  'of  inferior  condition'.  As  there  is  evidence  of 
Herbert  knowing  Italian  ('He  sayth  he  doth  Vnderstand  Italian  a  lyttle', 
Letter  of  Woodnoth  in  The  Ferrar  Papers,  p.  268),  he  may  have  consulted  the 
original,  but  the  basis  of  his  translation  is  certainly  Lessius's  version. 

There  is  a  conflict  of  evidence  as  to  who  it  was  that  conceived  the  idea  of 

presenting  the  same  two  works  together  in  an  English  dress  and  as  to  whether 

the  English  translation  of  Lessius's  own  treatise  preceded  or  followed  Herbert's 

translation  of  Cornaro's  treatise.  John  Ferrar,  writing  the  life  of  his  brother 

about  1655,  says  of  Nicholas's  literary  relations  with  Herbert  (ibid.,  p.  59): 

And  as  N.F.  communicated  his  heart  to  him,  so  he  made  him  the 

Peruser,  &  desired  the  approbation  of  what  he  did,  as  in  those  three 

Translations  of  Valdezzo,  Lessius,  &  Carbo.   To  the  first  Mr  Herbert 

made  an  Epistle,  To  the  second,  he  sent  to  add  that  of  Cornarius  temperance, 

&  well  approved  of  the  last. 

But  John  Ferrar,  never  much  of  a  scholar,  and  with  his  memory  perhaps 
failing  him,  probably  overstated  the  responsibility  of  his  brother  for  the  book. 
More  weight  must  be  given  to  the  preface  to  the  English  Hygiasticon,  signed 


COMMENTARY  565 

'T.S.',  where  it  is  said  of  Cornaro's  treatise  that  'as  it  was  first  written  in  order 
of  time,  so  it  was  in  translation',  and  the  origin  of  the  English  publication  is 
thus  described: 

Master  George  Herbert  of  blessed  memorie,  having  at  the  request  of  a 

Noble  Personage  translated  it  into  English,  sent  a  copie  thereof,  not  many 

moneths  before  his  death,  unto  some  friends  of  his,  who  a  good  while 

before  had  given  an  attempt  of  regulating  themselves  in  matter  of  Diet. .  .  . 

Not  long  after,  Lessius  his  book  . .  .  came  to  their  hands:  Whereby  receiving 

much  instruction  and  confirmation,  they  requested  from  me  the  Translation 

of  it  into  English.  Whereupon  hath  ensued  what  you  shall  now  receive. 

The  'Noble   Personage'  who  requested  Herbert  to  translate  Cornaro  may 

have  been  Bacon,  who  had  called  attention  to  'the  Regiment  and  Diet  which 

the  Venetian  Cornarus  used*  in  his  His  tori  a  Vitae  et  Mortis  (1623);  and  it  is 

significant  that  a  translation  of  this  passage  from  the  Historia  Vitae  is  given 

among  the  preliminary  pages  of  the  English  Hygiasticon. 

'T.S.',  in  his  preface,  claims  to  be  the  translator  of  Lessius's  original  work, 
as  well  as  of  the  third  piece  in  the  English  volume,  'A  Paradox'  by  'an  Italian 
of  great  reputation,  living  in  the  same  age  which  Cornarus  did'.  It  is  probable 
that  the  friends  interested  in  diet  to  whom  Herbert  sent  his  Cornaro  in 
manuscript  were  the  Ferrars,  and  that  they  subsequently  invited  'T.S.'  to 
translate  Lessius's  treatise.  Mr.  John  Hodgkin  (The  Times  Literary  Supple- 
ment, 28  June  1917)  suggests  that  'T.S.'  is  Thomas  Sheppard,  a  London 
merchant  and  a  friend  of  the  Ferrars,  though  he  does  not  give  any  evidence  of 
Sheppard's  literary  qualifications  and  experience.  Barnabas  Oley,  who  had 
contributed  to  Hygiasticon  complimentary  verses  'To  the  Translatour',  stated 
in  his  'Prefatory  View'  in  Herberts  Remains  (1652)  that  Nicholas  Ferrar 
'help'd  to  put  out  Lessius',  and  this  modest  statement  is  not  inconsistent  with 
what  'T.S.'  wrote  of  his  own  part  in  the  book. 

Ferrar's  interest  in  Cornaro  would  be  the  more  readily  engaged  because,  on 
his  travels  abroad  as  a  young  man,  he  was  dangerously  ill  at  Padua,  and  'a  very 
old  physician'  persuaded  him  that  'he  was  his  own  best  physician',  and  that  he 
would  live  'healthfuller  every  day  than  other',  if  he  'observed  a  regularity  in 
his  diet'  (Mayor,  op.  cit.  189-91).  Ferrar  may  well  have  noticed  the  fine 
Palazzo  Cornaro  in  Padua  and  heard  of  the  famous  old  man  who  had  died 
there  fifty  years  before.  Herbert,  also,  had  need  throughout  life  to  pay  atten- 
tion to  diet;  Walton  tells  how  by  'a  spare  diet'  Herbert  sought  to  cure  his 
constitutional  weakness,  and  how  he  'became  his  own  Physitian,  and  cur'd 
himself  of  his  Ague'  (Lives,  p.  35). 

Herbert  has  sensibly  abbreviated  Cornaro,  even  more  than  Lessius  had  done. 
With  English  readers  in  mind,  he  omits  topical  allusions,  e.g.  a  passage  in 
which  the  author  apostrophizes  'unhappy  Italy*  for  three  innovations — 
sycophancy,  Lutheranism,  and  drunkenness.  There  are  no  omissions,  as 
4T.S.'  remarks,  of 'any  thing  appertaining  to  the  main  subject  of  the  book'. 

Among  the  complimentary  verses  at  the  beginning  of  the  English  Hygiasti- 
con is  a  poem  by  'R.  Crashaw,  Pemb.',  which  later  appeared,  in  a  slightly 
enlarged  and  altered  form,  in  the  second  part  of  Steps  to  the  Temple  (1646) 
under  the  heading  'In  praise  of  Lessius  his  rule  of  health'.  Addison  wrote 


566  COMMENTARY 

about  Cornaro  in  The  Spectator  of  13  Oct.  1711,  and  he  is  described  in  an 
article,  'A  great  Venetian  Gentleman',  in  The  Times  Literary  Supplement  of 
31  May  1917. 

PAGE  292, 1.  18.  abhorring from:  cum  abhorrerem  a  (Lessius).  Cf.  J.  Hales, 
Golden  Remains,  p.  423:  'They  abhorr'd  from  the  conceit  of  many  men.' 

PAGE  293, 1.  34.  I  preserved  me  from:  servavi  me  ab  (Lessius). 

PAGE  294,  1.  33.  A  squat  is  a  heavy  fall  or  bump:  still  found  in  Northern 
dialect. 

PAGE  295, 1.  21.  stint:  measure  (mensura).   Cf.  'Praise*  III,  p.  158, 1.  23. 

1.  34  and  note.  Lessius  gives  the  proverbs  in  Latin  only,  Herbert  gives 
English  versions  and  also  the  Italian  proverbs  in  a  neater  form  than  in  Cornaro. 

PAGE  296,  1.  19.  Upon  the  neck  of  it:  i.e.  immediately  after.  Cf.  Sir  W. 
Temple,  Works ;  i.  376:  'This  Offer  coming  upon  the  Neck  of  the  Parliament's 
Advice  to  his  Majesty.' 

PAGE  298, 1.  17.  like  a  Lamp  Sec.  Herbert  takes  this  simile  from  an  earlier 
paragraph  of  Cornaro  which  he  has  omitted. 

PAGE  299, 1.  I.  Alessandro  Farnese,  elected  Pope  as  Paul  III  in  i  534,  died 
in  1 549  at  the  age  of  83.  Pietro  Bembo,  made  cardinal  by  Paul  III,  settled  at 
Padua,  where  he  formed  a  great  library  and  died  in  i  547  at  the  age  of  76. 

1.  2.  Landus:  misprinted  Laudus  in  all  English  editions  of  Hygiasticon. 
Pietro  Lando  was  elected  78th  Doge  of  Venice  in  1539  and  died  in  1545  at 
the  age  of  85.  He  was  succeeded  by  Francesco  Donato,  who  died  in  1553, 
also  aged  85. 

PAGE  300, 1.  4.  by  all  means:  perhaps  a  misprint  for  by  all  men,  Cornaro 
has  'deve  da  ogni  uno  essere  sequita',  which  Lessius  translates  'digna  est  quam 
omnes  amplectantur'. 

PAGE  301, 1.  I  5.  and  those  divers:  iisque  diversis  (Lessius).  From  1700  the 
spelling  of  the  word  in  this  sense  has  been  'diverse'. 

1.  19.  village:  perhaps  a  misprint  for  villa.  Cornaro  has  'la  mia  Villa  di 
piano',  which  Lessius  translates  Villa  mea  in  pleno'.  Lessius  renders  villagio 
by  vicus. 

1.  25.  manured:  in  the  older  sense  of 'cultivated'. 

PAGE  302, 1.  1 5.  untoiled:  untilled. 

1.  19.  (which  in  Italic  //  very  great).  This  explanation  for  the  English 
reader's  benefit  is  not  in  the  original  or  in  Lessius's  translation. 

1.  33.  a  Greek  Poet  of  old.  Euripides  produced  his  last  play  Orestes  in 
408  B.C.  at  the  age  of  73,  and  died  two  years  after. 

PAGE  303, 1.  5.  well  given:  well  disposed,  inclined.  Cf.  Holland,  P/iny,  ii. 
1 1 8:  'What  man  is  there  well  giuen  and  honestly  minded?' 

1.  26.  resolution:  dissolution.  Cf.  II  Tim.  iv.  6,  Vulg.:  'tempus  resolutionis 
meae  instat',  and  Rheims  New  Test.:  'The  time  of  my  resolution  is  at  hand.' 

VALDESSO'S  CONSIDERATIONS  (Page  304) 

Walton's  account  of  Valdesso,  which  he  says  that  he  had  'from  a  Friend, 
that  had  it  from  the  mouth  of  Mr.  Farrer\  seriously  confuses  him  with  his 
brother  Alonso,  who  was  knighted  in  the  service  of  the  emperor  Charles  V 


COMMENTARY  567 

and  died  in  1532.  The  most  recent  and  authoritative  account  of  John 
Valdesso  is  in  M.  Marcel  Bataillon's  introduction  to  his  edition  of  the  Dialogo 
de  Doctrina  Cristiana  (Coimbra,  1925).  Jua*n  de  Vald&  (the  name  is  Italian- 
ized as  Valdesso,  and  appears  in  the  French  translation  as  Ian  de  Val  d'esso), 
of  a  Castilian  noble  family,  studied  at  the  university  of  Alcala,  where  the 
influence  of  Erasmus  on  Biblical  studies  had  penetrated.  In  1524  Valdesso 
passed  into  the  service  of  the  marquis  of  Villena,  at  whose  house  the  Illumines 
would  often  meet  to  read  the  Scriptures  and  discuss  the  spiritual  life.  Shortly 
before  the  marquis's  death  in  1 529  Valdesso  dedicated  to  him  his  anonymous 
Dia/ogoy  which  was  modelled  on  the  Colloquia  of  Erasmus.  There  are  extant 
three  letters  of  Erasmus  to  him  in  the  years  1 528—30  (Letters  of  Erasmus,  ed. 
Allen,  vii.  340,  viii.  96,  320).  By  August  1531  we  find  Valdesso  in  Rome, 
where  he  was  for  a  short  while  chamberlain  to  Clement  VII.  By  1 534  he  had 
settled  in  Naples,  where  he  lived  until  his  death  in  1541.  Here  he  was  a 
leading  member  of  a  religious  coterie,  which  included  Vittoria  Colonna  and 
Julia  de  Gonzala;  he  dedicated  to  the  latter  his  commentary  on  the  Romans 
in  a  letter  which  Ferrar  included  in  his  edition  of  the  Considerations. 

The  Hundred  and  Ten  Considerations  was  written  in  Spanish,  but  the 
original  was  probably  never  printed  and  is  no  longer  extant,  except  for  about  a 
quarter  of  the  work.  About  nine  years  after  Valdesso's  death  Pietro  Paolo 
Vergerius,  who  had  given  up  the  bishopric  of  Capo  d'Istria  to  join  the  reformed 
faith,  brought  to  Basel  a  MS.  of  the  original  or  an  Italian  version  of  the 
Considerations  and  gave  it  to  Coclius  Secundus  Curio  to  publish.  The  Italian 
translation  (Basel,  1550)  was  soon  followed  by  a  French  translation  from  the 
Italian  by  Claude  de  Kerquefincm  (Lyons,  1563;  2nd  edition,  Paris,  1565). 
As  the  title-page  of  Ferrar's  English  translation  (1638)  shows,  he  made  it 
from  the  Italian,  though  he  or  Herbert  consulted  also  the  French  version,  as 
two  notes  on  the  37th  and  65th  Considerations,  among  Herbert's  'Briefe 
Notes',  are  described  in  the  margin  as  the  French  translator's;  as  they  are  not 
Herbert's,  they  are  not  included  in  the  present  edition.  Walton  says  that 
P'errar  met  with  Valdesso's  book  'in  his  Travells',  which  is  probable  enough, 
as  he  collected  many  religious  books  during  his  journeys  (Peckard,  Memoirs  of 
N.  Ferrar,  p.  88). 

On  29  Sept.  1632,  five  months  before  his  death,  Herbert  returned  to 
Ferrar  'your  ValJesso',  with  a  commendatory  letter  and  'Briefe  Notes',  but 
the  book  was  not  published  till  some  months  after  Ferrar's  own  death  which 
occurred  on  4  Dec.  1637.  It  included  the  'censure'  of  Dr.  Thomas  Jackson, 
President  of  Corpus,  who  examined  the  work  at  the  instance  of  the  Vice- 
Chancellor  of  Oxford  before  it  was  issued  by  the  university  printer.  He  was 
able  to  'approve  and  commend  the  greatest  part  of  it',  but  added: 

There  be  some  passages  obscure,  dubious,  and  offensive,  wherein  not- 
withstanding, the  Publisher  has  given  me  satisfaction,  and  I  doubt  not  but 
his  Annotations  in  the  Preface  together  with  M.  Herberts  Apologie  for  the 
offensive  places  will  doe  the  like  to  every  unpreiudicate  and  unpartiall 
Christian  Reader. 

Another  edition  under  the  title  Divine  Considerations  was  printed  by  the 
university  printer  at  Cambridge  in  1646.  Its  editor,  whose  name  does  not 


568  COMMENTARY 

appear,  showed  less  courage  and  less  literary  propriety  than  Ferrar,  who  had 
given  Valdesso's  work  *  without  any  alteration  at  all  from  the  Italian  copy';  in 
the  5ist  Consideration  where  the  author  had  drawn  upon  his  experience  as  a 
papal  chamberlain  to  describe  the  'prudence,  bounty,  liberality  and  Justice' 
with  which  the  Pope  ruled  his  household,  the  editor  of  1646  substitutes  'the 
Prince'  for  'the  Pope'.  Of  Herbert's  'Briefe  Notes'  he  discards  seven,  and 
alters  or  adds  to  some  others,  and  introduces  five  new  notes.  As  it  is  unlikely 
that  these  alterations  and  additions  are  Herbert's,  they  are  in  the  present 
edition  relegated  to  the  footnotes. 

Letter  to  the  Translator  (Page  304) 

The  year  is  missing  from  the  date  of  the  letter  as  printed  in  1638,  but 
'1632'  is  given  in  all  subsequent  printings  of  it.  The  date  is  corroborated  by 
Peter  Peckard  (op.  cit.  p.  212  and  p.  215),  who,  with  the  original  in  his 
possession,  printed  its  subscription  as  'Bemerton,  Sep.  29,  1632'.  The  copy 
of  the  1638  edition  in  the  Cambridge  University  Library  (Syn.  7.  73.  370) 
has  a  manuscript  note  on  the  fly-leaf  certifying  Ferrar  to  be  the  translator, 
signed  'P.  P.',  and  at  the  end  of  Herbert's  letter  another  note,  in  the  same 
handwriting  but  without  the  initials:  'The  Orig1  M.S.  of  this  Letter  is  dated 
Sep.  29,  1632.'  It  is  possible  that  these  two  notes  were  not  written  by 
Peckard  but  by  someone  who  drew  his  information  from  Peckard 's  Memoirs-, 
the  handwriting  is,  however,  very  like  Peckard's.  One  further  doubt  may  be 
removed.  Mr.  J.  E.  Butt  in  his  'Bibliography  of  Walton'  in  the  Proceedings  of 
the  Oxford  Bibliographical  Society ,  1933,  p.  333,  describes  the  Bodleian  copy 
(Wood  229)  of  Walton's  Lives  (1670)  as  having  the  'date  deleted';  but  the 
tops  of  the  figures  are  decipherable,  and  it  cannot  be  a  deliberate  cancellation, 
but  is  merely  a  piece  of  defective  printing.  Other  copies  of  this  edition, 
including  the  British  Museum  one  (C  45  b  8 )  and  my  own,  have  the  full  date 
clearly  printed , 

1.  4.  grief es:  as  often  in  Herbert,  physical  sufferings.  He  was  in  his  last 
sickness  and  died  just  five  months  after  writing  this  letter. 

PAGE  309, 1.  29.  bark.  This  is  the  reading  of  1638  and  1646,  but  the  third 
letter  is  blurred  in  some  copies  of  the  latter,  and  Pickering,  who  printed  the 
'Briefe  Notes'  from  1646,  has  back.  O.E.D.  gives,  as  an  example  of  the 
figurative  use,  John  Jackson,  The  True  Evangelical  Temper  (1641),  i.  68: 
'The  Jews  .  .  .  stick  in  the  barke,  and  expound  the  text  to  be  fulfilled  to  the 
very  letter  of  it.' 

PAGE  320, 1.  i.  analogat\  analogous.  A  form  not  recorded  in  O.E.D. 


OUTLANDISH  PROVERBS  (Page  321) 

The  Question  of  Herberts  Connexion  with  the  Book 

The  complicated  bibliography  of  Outlandish  Proverbs  must  be  fully  set 
out  because  of  its  bearing  on  the  disputed  question  of  Herbert's  part  in  the 
collection.  In  the  Stationers'  Register  Matthew  Simmons  'entred  for  his 


COMMENTARY  569 

copie  ...  a  booke  called  Outlandish  Proverbs  selected  by  G.  H.'  on  24  Sept. 
1639.  On  15  Oct.  following  Humphrey  Blunden  entered  for  'a  book  called 
Wits  Recreations  .  .  .  with  a  thousand  outlandish  proverbs1 .  The  former 
appeared  as  a  separate  publication,  printed  by  T.  Pfaine]  for  Humphrey 
Blunden,  1640,  and  the  proverbs  appeared  also  in  identical  form,  with  the 
signatures  unchanged,  as  the  second  part  of  Witts  Recreations  in  the  same  year. 
The  latter  composite  volume  has  an  engraved  title-page  *  Witts  Recreations 
.  .  .  With  A  Thousand  outLandish  Proverbs.  Printed  for  Humph:  Blunden. 
1640';  it  has  a  separate  title-page  for  the  first  part  'Printed  by  R.  H[odgkinson] 
for  Humphry  Blunden,  1640',  and  another  for  the  second  part  identical  with 
that  of  the  separate  issue  of  Outlandish  Proverbs.  Although  Simmons  entered 
for  the  proverbs,  Blunden's  name  only  appears  as  publisher  on  all  these  title- 
pages,  and  there  is  a  different  printer  for  each  part  of  Witts  Recreations. 
Blunden  was  also  responsible  for  the  second  edition,  1641,  but  Simmons  for 
that  of  1650;  no  edition  except  the  first  contained  the  proverbs,  and 
accordingly  no  mention  is  made  of  them  on  the  revised  title-page.  It  is 
unfortunate  that  in  the  reprint  of  Witts  Recreations  and  other  works  in 
Facetiae:  Musae  Deliciae,  1817,  edited  by  Edward  Dubois,  Witts  Recreations 
was  printed  from  a  defective  copy  of  the  first  edition  without  the  engraved 
title-page,  and  its  place  was  taken  by  the  title-page  of  1641,  which  does  not 
mention  the  proverbs.  This  has  misled  some  bibliographers.  It  was  also 
without  the  last  three  pages  of  the  proverbs,  which  therefore  end  at  No.  910. 
In  the  first  edition  the  proverbs  are  numbered  from  i  to  1032,  but  one  of  the 
two  copies  of  Witts  Recreations,  1640,  in  the  British  Museum  (C  65  c  6)  has  a 
cancel  leaf  of  E3,  giving  proverbs  1003—10  reset  and  followed  by  'Finis'  and 
'1639.  Imprimatur.  Matth.  Clay*.  (This  Imprimatur,  with  the  addition  of 
'Octob.  8',  is  generally  found  at  the  end  of  the  previous  section  of  the  book.) 
The  other  copy  of  Witts  Recreations,  1640,  in  the  British  Museum  (1076  f  16), 
like  the  Bodleian  copy  of  the  separate  issue  of  Jacula  Prudentum,  1651 
(Malone  895),  has  the  words  on  the  title-page  'By  Mr.  G.  //.'  heavily  scored 
through  by  hand  in  a  brownish  ink,  though  perhaps  W.  C.  Hazlitt  was  hardly 
warranted  in  saying  of  the  Bodleian  erasure  that  it  was  made  'by  some  one  at 
the  time,  as  if  he  knew  Herbert  not  to  be  the  author'  (Collections  and  Notes, 
1867-76,  1876).  James  Yeowell,  who  re-edited  Pickering's  Works  of  Herbert 
for  Messrs.  Bell  and  Daldy  in  1859-60,  also  called  attention  to  the  Bodleian 
erasure  in  Notes  and  Queries  of  31  Jan.  1857,  but  neither  he  nor  Hazlitt 
noticed  the  similar  erasure  in  the  British  Museum  copy.  In  any  case  it  is 
unlikely  that  the  initials  only  would  have  had  much  selling  value,  as  few 
buyers  would  have  recognized  in  them  the  author  of  the  popular  Temple. 

The  next  appearance  of  the  proverbs  after  their  first  appearance  in  1640  is 
as  a  separate  reissue  of  T.  Paine's  printing  of  them  with  a  new  title-page, 
'Jacula  Prudentum  Or,  Outlandish  Proverbs,  Sentences,  &c.  Selected  by  Mr. 
George  Herbert,  Late  Orator  of  the  Universitie  of  Cambridg.  London, 
Printed  by  T.  Mfaxey]  for  T.  Garthwait.  1651.'  The  text  of  1640  is  not 
reset,  as  may  be  seen  by  the  repetition  of  the  old  defects — a  wrong  signature 
(D2  for  E2),  misspellings  (e.g.  25  waights,  183  Shcoller,  460  dsepise),  and 
failures  of  alinement.  The  page-headings  continue  to  be  'Outlandish  Proverbs', 


570  COMMENTARY 

as  jn  1640.  The  title-page  differs  only  slightly  (e.g.  an  additional  comma,  a 
different  arrangement  of  the  lines  of  imprint,  and  the  use  of  initial  only  for 
Maxey's  surname)  from  that  found  in  the  separate  title-page  for  'Jacula 
Prudentum',  also  dated  1651,  in  Herbert's  Remains  (1652).  There  is  a 
stub  between  A7  and  A8,  conjugate  with  the  title-page,  which  is  likely  to  be  a 
cancel.  There  appears  to  be  no  copy  of  this  made-up  book  except  Malone  895. 

Maxey  was  the  printer  for  Garthwait  of  the  whole  of  Herbert's  Remains. 
The  erratic  pagination  (see  Introduction,  p.  Ixiv)  gives  a  suspicious  appearance 
to  'Jacula  Prudentum1  as  if  it  had  been  an  insertion  not  at  first  intended;  the 
proverbs  are  not  mentioned  on  the  initial  title-page  nor  in  Oley's  'Prefatory 
View'.  Yeowell  gives  no  evidence  for  his  suggestion  that  the  first  appearance 
of 'A  Priest  to  the  Temple'  was  unaccompanied  by  'Jacula  Prudentum',  and 
no  copy  of  Remains  has  been  found  without  the  proverbs.  J.  E.  B.  Mayor  in 
answer  to  Yeowell  (Notes  and  Queries,  14  Feb.  1857)  remarked  that  irregular 
pagination  was  common  in  books  of  the  period,  and  that  neither  Oley  nor 
Walton  professed  to  give  a  complete  list  of  Herbert's  works.  'Jacula  Pruden- 
tum' in  Remains,  besides  giving  the  1,032  proverbs  of  the  1640  book,  inter- 
sperses six  new  ones  in  the  first  few  pages,  and  adds  1 52  at  the  end,  without 
any  indication  that  they  are  an  addition;  the  proverbs  throughout  are  un- 
numbered. It  is  probable  that  this  enlarged  form  of  'Jacula  Prudentum'  had 
an  independent  existence  as  a  separate  publication  in  165 1,  though  it  must  be 
distinguished  from  the  Jacula  Prudentum  of  the  same  year  using  Paine's  text, 
already  described  (Malone  895).  There  is,  indeed,  a  copy  (B.M.  1070  h  4)  of 
Jacula  Prudentum,  of  Maxey's  printing  (1651),  without  'A  Priest  to  the 
Temple',  but,  since  it  includes  the  miscellaneous  matter,  paged  171—94,  as  in 
Remains,  it  looks  as  if  it  were  merely  an  incomplete  copy  of Remains-,  otherwise 
there  is  no  accounting  for  the  pagination  of  the  last  section.  Some  copies  only 
have  'June  30.  1651.  Imprimatur,  Jo.  Downham'  on  p.  194. 

If  the  bibliographical  evidence  for  Herbert's  connexion  with  Outlandish 
Proverbs  is  inconclusive,  the  case  for  his  having  formed  at  least  the  nucleus  of 
the  collection  and  for  his  being  the  translator  of  many  foreign  proverbs  is  very 
strong,  and  is  supported  by  much  evidence,  some  of  which  was  not  available 
when  Yeowell  and  Hazlitt  expressed  their  doubts.  This  evidence  mainly 
derives  from  Little  Gidding  where  Herbert's  reputation  as  a  writer  was 
jealously  cherished.  The  Rev.  John  Jones  (1700—70),  who  served  parishes  in 
Huntingdonshire  and  neighbouring  counties,  was  an  industrious  annalist, 
specially  interested  in  Gidding.  From  Hugh  Mapletoft,  a  descendant  of  the 
Ferrars,  he  had  received  the  early  draft  of  Herbert's  poems,  which  is  now  in 
Dr.  Williams's  Library  (see  Introduction,  p.  lii).  To  the  same  library  came 
a  large  collection  of  Jones's  notes.  In  MS.  Jones  B  87  there  are  lists  of 'Books 
and  MSS.  belonging  to  Mr.  John  Mapletoft'  (1687-1763,  vicar  of  Byfield, 
near  Daventry,  son  of  another  John,  1631—1721;  the  older  John  was  a  great- 
nephew  of  Nicholas  Ferrar  and  was  brought  up  at  Gidding  after  his  father 
Joshua's  death  in  1635).  Jones's  lists  include  some  Gidding  manuscripts  'At 
Mr.  Mapletoft's  at  Bifield'  and  others  'At  Mr.  Bunbury's  of  Catworth* 
(William  Bunbury,  rector  of  Great  Catworth,  Huntingdonshire,  1704-48). 
Among  the  latter,  besides  other  folios,  Jones  notes  (f.  43): 


COMMENTARY  571 

And  large  Book  of  Stories  —  with  Outlandish  Proverbes  at  the  end 
englished  by  Mr  George  Herbert,  i.  I  wept  whn  born  &  ev.  D.  shewes 
why.  Pvbs.  In  all  463  Proverbs,  lilt.  A  piece  of  Ch.  yd  fits  ev.  bod  .  .  . 
One  Story  Book  begins  with  The  Chief  Care  of  Parents  ought  to  be  good 
Educn  of  Children.  2.  Examples  of  Good  Children.  This  is  the  St.B.  with 
Proverbs,  &c. 

The  two  proverbs  which  are  here  said  to  begin  and  end  the  collection  of  463 
proverbs  are   found  as   No.    199  and  No.   1027  in  Outlandish  Proverbs 


A  Story  Book  beginning  with  the  words  'The  Chief  Care  of  Parents' 
cannot  now  be  traced,  but  I  have  recently,  by  the  kindness  of  the  owner,  the 
Hon.  Lady  Langman,  a  descendant  of  John  Ferrar,  examined  one  which  has 
an  evident  relation  to  it.  This  Story  Book  is  described  on  the  first  page: 
'N.3.  Transcribed  from  Number  Tow.  N.B.  This  Numb.  3  is  a  Copy  of  y* 
first  Halfe  of  N.2',  and  it  is,  in  fact,  a  duplicate  of  the  first  part  of  vol.  ii,  now 
in  the  British  Museum  (Add.  MS.  34658).  The  B.M.  volume  has  no  pro- 
verbs, but  Lady  Langman's  has  a  collection  of  204  on  the  first  three  pages,  not 
in  the  recognizable  Gidding  hand  in  which  the  following  dialogues  are 
written,  but  in  a  rather  untidy  hand.  The  words  'englished  by  Mr  George 
Herbert1  are  not  found,  the  only  heading  being  'In  the  Name  of  God.  IHS. 
Amen.  Proverbs'.  The  first  is  'I  wept  when  I  was  borne  and  euery  day  shews 
why',  but  the  last  is  not  'A  piece  of  Churchyard  fits  euery  body',  perhaps 
because  the  transcript  was  not  finished.  The  copy  was  evidently  not  made 
from  a  printed  book  as  the  copyist  twice  leaves  a  blank  for  a  word  which  he 
presumably  could  not  decipher.  All  but  three  of  the  204  proverbs  are  found  in 
Outlandish  Proverbs  (1640).  Of  these  three  one,  'The  longest  day  hath  an 
euening',  is  among  the  two  in  Sir  Henry  Herbert's  transcript,  to  be  described 
later,  which  are  absent  from  Outlandish  Proverbs.  The  readings  that  differ 
from  the  printed  book  generally  agree  with  Sir  Henry  Herbert's. 

Francis  Peck  (1692-1743),  rector  of  Goadby-Marwood,  and,  like  Herbert, 
a  prebendary  of  Lincoln,  was  engaged  in  compiling  a  life  of  Ferrar,  which 
Peter  Peckard,  husband  of  Martha  Ferrar,  was  later  to  use  for  his  Memoirs  of 
the  Life  of  Mr.  Nicholas  Ferrar  (  1  790).  John  Jones  helped  Peck  with  materials, 
including  lists  of  Gidding  MSS.  similar  to  those  already  described,  and  notes 
of  his  own;  these  lists  appear  in  Middle  Hill  MS.  9527,  now  in  Clare  College 
Library.  From  the  Middle  Hill  MS.  Mayor  reproduced  in  part  the  lists  of 
manuscripts  formerly  at  Byfield  and  Catworth  in  his  Nicholas  Ferrar  (1855), 
pp.  300-3,  but  the  Middle  Hill  MS.  does  not  mention  the  two  proverbs  cited 
in  MS.  Jones  B  87,  or  Mayor  could  have  strengthened  his  case  against 
Yeowell. 

The  ascription  of  proverbs  to  Herbert  in  the  Gidding  community  is  corro- 
borated by  an  undated  letter  (TAe  Ferrar  Papers,  1938,  p.  303)  from  John 
Ferrar  to  his  son,  recommending  him,  when  he  comes  into  his  inheritance,  to 
devote  a  twentieth  part  of  it  to  God: 

Remembring  daly  those  tow  Divine  Verses  of  your  Vnkells  most  Deare 

freind  (of  whom  it  was  Said  by  them  that  knewe  them  booth  there  was  one 

Soule  in  twoe  Bodys)  — 


572  COMMENTARY 

Create  Almes  Giving  lessens  noe  mans  livinge 
By  Givinge  to  the  Poore  we  Increase  our  Store 

And  I  shall  leaue  you  a  Table  to  be  hunge  up  in  the  house  where  in  these 

Verses  shalbe  written. 

These  two  proverbs  are  Nos.  190  and  191  in  Outlandish  Proverbs  >  the  second 
being  slightly  altered. 

A  further  link  between  Herbert  and  Outlandish  Proverbs  has  recently  been 
made  known  in  Professor  H.  G.  Wright's  article,  'Was  George  Herbert  the 
Author  of  Jacu/a  PrudentumT  in  The  Review  of  English  Studies,  Apr.  1935. 
The  National  Library  of  Wales  has  acquired  some  manuscripts  formerly  in  the 
possession  of  the  Herbert  family  (H.  G.  Wright  in  Mod.  Lang.  Review,  July 
1933);  among  them  is  MS.  5301  E,  which  includes,  in  the  handwriting  of 
George  Herbert's  brother  Henry,  'Outlandishe  Prouerbs  selected  out  of 
seuerall  Languages  &  enterd  here  the  vi.  August  1637.  At  Ribsford.  H.  H.' 
The  manor  of  Ribbesford,  Worcestershire,  was  owned  by  Sir  Henry  Herbert 
and  his  descendants  for  about  1 50  years.  The  list  in  the  writing  of  H.  H.  is, 
with  two  exceptions,  identical  with  the  first  72  in  Outlandish  Proverbs, 
published  three  years  later.  The  slight  variants  are  noted  above  on  pp.  3  2 1—3 ; 
in  at  least  two  cases  the  text  is  obviously  better  presented*in  the  Ribbcsford  MS. 
than  in  the  book. 

There  is  also  the  corroborative  evidence  of  George  Herbert's  use  of  proverbs 
in  his  writings  and  letters.  He  uses  the  word  outlandish  twice  in  The  Temple 
and  twice  in  A  Priest  to  the  Temple,  always  in  the  sense  of 'foreign*  and  twice 
in  reference  to  a  proverb.  In  A  Priest  to  the  Temple  (p.  251)  he  quotes  'the 
outlandish  proverb,  that  Prayers  and  Provender  never  hinder  journey\  This  is,  a 
Spanish  proverb,  No.  277  in  Outlandish  Proverbs.  In  a  letter  to  his  brother 
Henry  (p.  376, 11.  16— 18),  written  from  Bemerton,  he  advises  him:  'But  take 
this  rule,  and  it  is  an  outlandish  one,  .  .  .  "the  best-brcdd  child  hath  the  best 
portion".'  This  is  No.  953.  Herbert's  fondness  for  proverbs  is  evident  in  all 
his  writings,  both  public  and  private,  but  it  is  likely  to  be  more  than  coinci- 
dence that  he  uses  so  many  of  those  to  be  found  in  Outlandish  Proverbs, 
especially  as  his  instances  are  all  but  one  of  foreign  origin  and  mostly  unfamiliar 
in  English.  He  uses  No.  475  in  'Confession',  1.  12,  No.  602  in  'A  Dialogue- 
Antheme',  1.  7,  No.  726  in  'The  Glimpse',  1.  20,  and  Nos.  223  (adapted),  277, 
419,  and  427  in  A  Priest  to  the  Temple  (pp.  240,  251,  275,  268).  He  quotes 
none  of  those  added  in  Jacula  Prudentum.  On  all  these  grounds  Herbert  may 
with  some  confidence  be  accounted  the  collector  and  the  skilful  translator  of  at 
any  rate  a  considerable  part  of  Outlandish  Proverbs,  though  it  is  unlikely  that 
he  had  any  responsibility  for  the  proverbs  added  in  1651. 

An  interest  in  foreign  proverbs  had  been  created  by  the  Adagia  of  Erasmus, 
a  popular  book  in  England,  and  the  interest  was  at  its  height  in  the  Elizabethan 
age.  Sanford  (i  573)  and  Florio  (r  578)  introduced  many  Italian  proverbs  to 
English  readers,  and  the  compilers  of  French  and  Spanish  grammars  and 
dictionaries  for  English  students  paid  much  attention  to  proverbs.  Cotgrave's  A 
Dictionane  of  the  French  and  English  Tongues  ( 16 1 1 )  quoted  a  large  number  of 
French  proverbs  with  English  translations  or  equivalents;  of  the  first  ninety  of 
Outlandish  Proverbs  all  but  two  are  found  in  Cotgrave,  which  is  likely  to  have 


COMMENTARY  573 

been  one  of  the  compiler's  sources,  though  his  translations  often  differ  from 
Cotgrave's.  A  collection  of  English  proverbs  was  begun  by  John  Heywood  in 
1546  and  subsequent  editions  made  large  additions  to  the  number;  other 
collectors  were  James  Sanford  (1573)  and  Thomas  Draxe  (1616).  We  may 
also  note  that  two  writers  for  whom  Herbert  had  respect  were  collectors  of 
proverbs:  Bacon  compiled  in  1594  A  Promus  of  Formularies  and  Elegancies, 
and  William  Camden,  a  famous  name  at  Westminster  School,  included  in  the 
second  edition  of  his  Remaines(\6\^)  nearly  400  proverbs. 

The  tide  Outlandish  is  more  fully  justified  than  might  have  been  expected 
until  an  analysis  was  made  of  the  collection.  I  have  found  French,  Italian,  or 
Spanish  originals  or  equivalents  of  more  than  six-sevenths  of  Outlandish 
Proverbs.  I  have  not  overlooked  the  fact  that  very  similar  proverbs  originate 
independently  in  different  countries  besides  others  that  are  carried  from 
country  to  country,  but  the  versions  in  Outlandish  Proverbs,  e.g.  Nos.  142  and 
872,  are  often  nearer  to  a  foreign  than  to  the  familiar  English  form.  Nos.  2—90 
and  792-883  are  mainly  French,  Nos.  91-388  Spanish,  and  389-751  Italian, 
while  there  is  greater  mixture  in  the  other  sections.  There  are  not  enough 
proverbs  of  German  or  Dutch  origin  to  make  it  safe  to  infer  that  the  compiler 
knew  the  Teutonic  languages.  Most  of  these  proverbs  had  not  appeared  in 
English  dress  before,  as  may  be  seen  from  The  Oxford  Dictionary  of  English 
Proverbs  and  G.  L.  Apperson's  English  Proverbs  and  Proverbial  Phrases:  a 
Historical  Dictionary,  and  comparatively  few  of  them  have  established  them- 
selves in  popular  use.  Some  of  them  are  rather  sententiae  of  the  learned  than 
the  wisdom  of  the  people,  e.g.  No.  773,  and  justify  the  use  of  the  word 
'Sentences'  in  the  sub-title  of  Jacula  Prudentum.  Sometimes  alternative 
versions  of  the  same  proverb  are  given  together,  e.g.  Nos.  157-8,  189-91, 
330-1,  919-20,  as  though  the  compiler  had  not  yet  decided  between  them, 
and  sometimes  also  an  explanation  is  numbered  as  if  it  were  a  fresh  proverb, 
e.g.  Nos.  192-3.  Many  are  rhymed,  as  often  in  the  foreign  originals,  but  from 
the  first  they  were  printed  straight  out. 

1 6.  Cotgrave  explains:  'One  knave  can  easily  get  at  the  drift  of  another.' 

19.  a  staffe:  a  staff  of  office  (la  baguette),  as  Bacon  renders  it  (Promus, 
No.  1583). 

30.  man\  in  falconry,  to  accustom  to  man's  presence,  and  so  to  tame.  Cf. 
Shakespeare,  Tarn.  Shrew,  iv.  i.  196: 

Another  way  I  haue  to  man  my  Haggard, 

To  make  her  come,  and  know  her  Keepers  call. 

Cotgrave  explains:  'A  well  bred  person  needs  not  much  tutoring.' 

38.  Cotgrave  explains:  'He  that  offers  me  all,  means  to  give  me  nothing.' 
57.  needes  a  Dog  for  his  man:  so  Cotgrave  renders  'porte  le  chien  sous 

1'hocton'  (hoqueton,  sleeved  gown). 
63.  bable:  a  wooden  mace  or  baton. 
87.  miscarry,  'iamais  ne  tombe  de  la  main*  (Cotgrave). 
90.  buzzard:  'a  stupid  fellow'  (O.E.D.).  The  French  proverb  has  'un 

jeune  coquerel'. 

95.  attends:  i.e.  awaits  the  attack,  rather  than  rushes  in. 


574  COMMENTARY 

99.  no  Chimney.  The  Spanish  proverb  has  'there  are  not  even  hooks'  for  the 
bacon. 

101.  Presse  (all  editions)  is  a  misprint  for  Dress f.  Cf.  Jonson,  Underwoods, 
Celebr.  Charis  ix: 

Dressed,  you  still  for  man  should  take  him ! 
And  not  think  h'had  eat  a  stake. 

1 02.  The  tongue  goes  to  where  the  tooth  aches. 

131.  A  literal  translation  of  a  Spanish  proverb,  which  appears  to  mean  that 
a  horse  who  has  to  get  home  in  the  rain  will  go  as  fast  as  if  he  had  had  a  good 
meal:  i.e.  difficulties  spur  one  on. 

134.  advise-,  here  and  in  No.  273  in  the  old  sense  of 'deliberate,  reflect'. 

142.  Torriano  (Piazza  Universal?,  London,  1666)  translates:  'A  morsel 
once  swallowed  begets  not  friends/  Minsheu  and  Camden  have  the  more 
familiar  *  Eaten  bread  is  forgotten'. 

172.  Do  not  dwell  in  a  newly  built  house;  let  somebody  else  put  it  to  the 
test.  Cf.  'Finita  la  casa,  entra  morte'  (Notes  and  Queries,  3  Mar.  and  12  May 
1900). 

198.  A  man  plants  a  tree  at  his  own  expense,  but  its  slo\£  growth  brings  the 
benefit  to  his  successor  only.  Cf.  Virg.  Gco.  ii.  58. 

203.  Rub  your  sore  eye  with  the  elbow  only  (which  you  cannot  do).  Cf. 
No.  837. 

205.  The  Bodleian  copy  of  Jacula  Prudentum  (1651)  has  a  correction 
made  by  hand  to  'A  gentleman,  a  grayhound',  and  this  is  the  form  found  in 
H.  Mapletoft's  A  Select  Collection  of  Proverbs  (1707). 

276.  Perhaps  omit  then,  as  the  Spanish  proverb  ends:  'but  more  spends  he 
who  abides.' 

284.  bribe.  The  Spanish  proverb  runs:  'Neither  take  bribes  nor  lose  thy 
right.' 

285.  In  the  world.  The  French  and  Spanish  versions  begin  'The  world  is 
round'. 

295.  groundsel!:  door-sill,  threshold.    Cf.  Milton,  P.L.  i.  460. 

310.  The  Spanish  proverb  has  'drink  of  this  water',  sometimes  adding 
'however  foul  it  be'. 

317.  The  Little  Gidding  MS.  cites  Hor.  C.  in.  xvi.  9—1 1. 

335.  Spanish.  Your  household  expenses  must  match  the  year's  harvest. 

400.  'Vecchio  amico,  casa  nuova',  which  Torriano  translates  'An  old 
friend,  but  a  new  house.'  The  meaningless  is  of  O.P.  is  probably  a  misprint. 

405.  'Bel  colpo  non  ammazzo  mai  uccello'  (of  a  boasting  sportsman). 
Probably  Farre  is  a  misprint  for  Faire. 

406.  upbraided',  regurgitated.  An  Italian  proverb. 

414.  one  of  debts.  The  Italian  has  'one  ounce  of  debts',  and  so  Camden 
gives  it  (Rfmaines,  p.  303). 

445.  Pescetti  (Proverti  Italian'^  1618,  f.  223)  has  'non  fa  mai  roba',  but 
the  compiler  of  O.P.  appears  to  translate  'ruba'. 

461.  that  out  of  doores:  i.e.  over  the  threshold,  A  Latin  proverb,  'Porta 
itineri  longissima'  (Varro  R.R.  i.  ii.  2),  found  in  Italian  and  German. 


COMMENTARY  575 

522.  'Un  bcl  morir  tutta  la  vita  onora'  (Petrarch,  Rime,  ccvii,  1.  65). 

589.  'Grande  forza  e  nascosta  in  dolce  impero.'  Pettie's  Guazzo  (1586) 
introduces  with  the  words,  'as  the  Poet  saith'. 

610.  Counters  was  the  common  name  for  the  sheriffs' prisons  in  London. 
In  Proverbs  Englished  by  N.  R.  (1659)  the  proverb  is  given  thus:  'The 
slothfull  is  the  Servant  of  a  Prison/ 

635.  The  Italian  proverb  ends  'e  la  mattina  1'hoste',  which  Torriano 
translates  'and  the  morning  mine  Host'.  The  frost  of  O.P.  is  probably  a 
misprint. 

641.  cannot  fin de  it\  rather,  as  Torriano  renders  it,  'but  the  Astrologer  is 
hard  to  find'  (TAstrologo  non  si  truova').  Bacon  gives  it  in  Italian  only 
(Prom  us,  No.  in). 

647.  scald',  affected  with  the  scall,  scabby. 

669.  habit\  dress.  Cf.  Rom.  Rose,  1.6192 :  'Habite  ne  maketh  monk  ne  frere.' 

692.  Cf.  Fuller,  Holy  State  (1642),  n.  xxiv:  the  University  man  'knowes 
well  that  cunning  is  no  burthen  to  carry,  as  paying  neither  portage  by  Land, 
nor  pondage  by  Sea.' 

762.  an  eele  in  a  sacke.  Cotgrave  has  'On  ne  cache  point  aiguilles  en  sac', 
the  equivalent  of  our  'needle  in  a  bottle  of  hay'  (a  French  variant  has  'une 
bottc  de  foin').  It  is  tempting  to  suppose  that  the  compiler  of  O.P.  used  a  text 
where  the  word  was  printed  anguilles  (eels),  although  T.  Fuller  (1732)  has  a 
proverb,  'He  is  as  much  out  of  his  element  as  an  eel  in  a  sandbag.' 

785.  bending\  sc.  his  bow;  will  ever  be  shooting. 

8 1 1.  Weening:  guessing.  Cf.  Piers  Plowman,  xx.  33:  'Wenynge  is  ne 
wysdome  ne  wyse  ymagynacioun.' 

867.  'A  brebis  tondue  Dieu  mesure  le  vent':  given  in  slightly  different 
form  in  H.  Estienne,  Les  Pr/mices  ( 1 594).  Best  known  in  English  in  the  form 
given  to  it  by  Sterne  (Sentimental  Journey,  ii.  175):  'God  tempers  the  wind, 
said  Maria,  to  the  shorn  lamb.' 

869.  'A  un  pauvre  homme  sa  vache  meurt,  et  au  riche  son  enfant.'  Cotgrave 
has  a  variant,  'La  vache  du  riche  velle  (calves)  sou  vent,  celle  du  povre  avorte.' 

878.  assault',  assault  at  arms  (assaut  d'armes).  An  earlier  example  of  this 
special  sense  than  any  given  in  O.E.D. 

893.  to  maintaine  one.  The  German  proverb  is  clearer:  'than  to  keep  fire 
on  one'  ('als  auf  einem  immer  Feuer  haben'). 

903.  The  reverse  of  the  proverb  found  in  Italian  and  French:  'One  sees 
more  old  drunkards  than  old  physicians.' 

910.  The  Little  Gidding  MS.  cites  Hor.  Ep.  i.  i.  41-2. 

933.  Gives  no  sense  as  it  stands:  perhaps  the  original  represented  some- 
thing like  'Trees  eat  but  in  one  place.'  Cf.  M.  K.  Rawlings,  The  Yearling, 
1 93^>  p.  3:  'Dogs  were  the  same  everywhere,  and  oxen  and  mules  and  horses. 
But  trees  were  different  in  different  places.  "Reckon  it's  because  they  can't 
move  none",  he  decided.  They  took  what  food  was  in  the  soil  under  them.' 

943.  The  whitethorn  tree,  which  promises  so  much  from  its  wealth  of 
blossom,  yields  poor  fruit,  even  compared  with  the  sloes  of  the  blackthorn. 
I  owe  the  explanation  of  this  proverb  and  of  Nos.  198  and  933  to  the  Director 
of  the  Royal  Botanic  Gardens,  Kew. 


576  COMMENTARY 

955.  wimble :  gimlet. 

1 020.  the  bone  in  the  legge\  a  feigned  excuse  for  idleness.  Cf.  Swift,  Polite 
Conv.  iii:  'I  can't  go,  for  I  have  a  bone  in  my  leg.' 

JACULA  PRUDENTUM  (Page  356) 

These  additions  to  Outlandish  Proverbs  are  not  likely  to  be  Herbert's. 
Some  of  them  are  taken  from  John  Minsheu's  A  Spanish  Grammar  ( 1 599), 
e.g.  Nos.  1148-55,  and  others  from  Bacon's  dpopkthegmes  (1625),  e.g.  Nos. 
1 1 57-61,  including  the  bracketed  explanations.  Many,  especially  those  at  the 
end,  answer  better  to  the  description  *  Sentences'  than  to  that  of  proverbs. 
The  proportion  of  foreign  proverbs  is  still  high,  but  lower  than  in  the  earlier 
collection. 

1036.  The  Fox  is  Louis  XI,  who  took  Amiens  in  1471,  and  the  Lion  is 
his  rival,  Charles  the  Bold. 

1040.  In  the  old  French  province  of  Berri,  according  to  Howell  (Proverbs, 
1659),  the  sheeP  have  scurf  on  the  nose,  because  they  feed  on  thyme. 

1058.  incompossible\  a  scholastic  term  for  'that  cannot  exist  together, 
incompatible'. 

1073.  A  punning  French  proverb:  'Chercher  noises  pour  noisettes.* 
Cotgrave  explains:  'to  pick  a  quarrel  on  a  small  occasion.' 

1085.  rock',  distaff. 

1137.  Wotton's  epitaph:  'Hie  jacet  hujus  sententiae   primus   author 
disputandi  pruritus,  ecclesiarum  scabies.'     Cf.  Herberts  Remains,  p.  £93, 
and  Reliquiae  Wottonianae  (1651),  p.  145. 

1138.  Raleigh  used  it  in  the  preface  to  Hist,  of  World  (1614). 

1156.  Cf.  John  Northbrooke,  Dicing  Reproved  (1579):  'I  pray  God  the 
olde  proverb  be  not  found  true,  that  gentlemen  and  rich  men  are  venison  in 
Heauen  (that  is),  very  rare  and  daintie  to  haue  them  there.' 

1157-61.  Bacon  attributes  No.  1157  to  Wotton,  1158  to  Alonso  of 
Aragon,  1 159  to  Alexander,  1 161  to  Sir  Amyas  Paulet. 

LETTERS  (Page  363) 

No  autograph  English  letter  of  Herbert's  appears  to  be  extant  now  except 
the  one  to  Sir  Robert  Harley  (No.  VI),  which  is  in  the  Harley  Papers  at 
Welbeck  Abbey,  and  the  advice  to  Woodnoth  (No.  XIX),  which  Dr.  B. 
Blackstone  recently  found  in  the  library  of  Magdalene  College,  Cambridge. 
Dr.  Peter  Peckard,  Master  of  Magdalene,  stated  (Memoirs  of  Nicholas  Ferrary 
1790,  p.  212)  that  the  letter  to  the  translator  of  Valdesso  (No.  XVIII),  then 
in  his  possession,  'is  precisely  the  same  with  that  prefixed  to'  Ferrar's  transla- 
tion printed  in  1638,  but  the  original  cannot  now  be  traced.  The  other  two 
letters  to  Ferrar  (Nos.  XV,  XVI)  are  here  printed  from  the  transcript  made 
by  Thomas  Baker  (1656-1740)  of  John  Ferrar's  life  of  his  brother;  Mayor 
used  the  same  source  for  his  Nicholas  Ferrar:  Two  Lives  (1855).  Miss 
Rebecca  Warner  of  Bath  printed  Nos.  IV,  XII,  XIV,  and  XVII  in  Epistolary 


COMMENTARY  577 

Curiosities:  Unpublished  Letters,  Illustrative  of  the  Herbert  Family  (1818) 
from  the  originals  lent  to  her  for  the  purpose  by  the  heir  of  Francis  Ingram  of 
Ribbesford,  Worcestershire.  Ingram  in  1787  acquired  many  Herbert  papers 
with  the  house,  which  Sir  Henry  Herbert  had  bought  from  his  brothers 
Edward  and  George  in  1627 ;  these  letters  cannot  be  traced.  For  all  the  other 
letters  except  XVIII  and  XIX  we  are  dependent  on  Walton.  He  included 
No.  I  in  the  1670  editions  of  his  life  of  Herbert,  and  added  No.  XI  in  1674. 
In  the  appendix  of  the  1 670  editions  he  printed  eight  letters  in  the  following 
order— Nos.  XVIII,  II,  X,  III,  VII,  IX,  VIII,  V,  and  he  added  No.  XIII  in 
1675.  Walton  arranged  them  with  little  regard  for  chronological  order,  as  the 
dates  and  internal  evidence  make  clear. 

The  nineteen  letters  fall  into  two  main  groups  and  represent  only  particular 
periods  of  Herbert's  life.  After  the  fragment  of  a  letter  written  in  his  1 7th 
year  there  are  nine  belonging  to  his  Cambridge  time,  written  between  the  ages 
of  24  and  27,  then  the  letter  to  his  mother  in  her  sickness,  written  in  his  3<Dth 
year,  and,  after  a  gap  of  eight  years,  eight  letters  written  at  Bemerton.  There 
is  no  clearer  evidence  of  the  development  of  his  character  than  the  difference 
between  the  Cambridge  and  the  Bemerton  letters. 

The  contents  of  two  other  letters  of  Herbert  to  Ferrar  are  given  in  Bodl. 
MS.  Rawlinson  D  2,  a  collection  of  the  materials  of  Dr.  Francis  Turner  for  a 
life  of  Nicholas  Ferrar,  which  he  contemplated  publishing  about  1681.  The 
materials  include  a  transcript  of  a  substantial  part  of  John  Ferrar's  life  of  his 
brother;  after  the  description,  which  Baker  included  in  his  transcript,  of  the 
making  of  Concordances  at  Little  Gidding  with  scissors  and  paste,  there  is  a 
passage  (f.  41)  which  Baker  omits: 

One  of  these  Books  was  sent  to  Mr  Herbert,  wch  he  sayd,  he  prized  most 
highly,  as  a  rich  jewel  worthy  to  be  worne  in  y*  heart  of  all  Xtians,  &  in  his 
letter  to  them  expresses  himself  thus,  yfc  he  most  humbly  blessed  God,  y*  he 
had  lived  now  to  see  womens  scizzers  brought  to  so  rare  an  use  as  to  serve 
at  Gods  altar,  &  incouraged  them  to  proceed  in  y6  like  works  as  yr  most 
happy  employment  of  theyr  times,  &  to  keep  yr  Book  allwayes  wthout  Book 
in  their  hearts,  as  well  as  they  had  it  in  their  heads,  memories,  &  tongues  dayly. 

And  on  f.  44V  is  the  following  (also  omitted  by  Baker) : 

Mr  Herbert  writes  to  Mr.  N.  F.  Letter  of  great  affection,  much  com- 
mendation, free  &  Xtian  Counsill.  That  they  would  proceed  in  their  well 
begun  Devotions  &  Exercises,  humbly,  Thankfully,  Constantly,  to  inflame 
their  hearts  every  day  more  &  more  with  ye  love  of  God  &  his  holy  &  sweet 
Word  &  Sacrament.  To  attend  to  the  great  Christian  duty  of  Mortifica- 
tion, &  with  true  humble  contempt  of  the  world:  not  to  be  frighted  with  the 
suspitions,  slanders  &  scornes  wch  worldly  persons  would  throw  uppon 
them.  To  read  often  the  Lives  of  the  Saints  and  Martyrs  in  all  Ages,  To 
have  ever  in  their  minds  the  nth  to  the  Hebr.  the  cloud  of  Witnesses  & 
noble  Army  of  Martyrs,  Virgins,  Sts,  Looking  unto  our  sweetest  Jesus,  the 
Author  t$  Finisher  of  our  Faith,  &  finally  to  have  a  very  constant  due  regard 
and  circumspection  to  their  health. 

917.15  p  p 


578  COMMENTARY 

Musick  Good  Diet  &  moderate  Exercises  he  recommended  to  the  Virgin 
Sisters. 

He  presented  you  with  the  noble  Italian  Cornaro  in  English. 

I  (Page  363) 

In  view  of  the  freedom  with  which  Walton  altered  and  paraphrased  some  of 
Donne's  letters  in  the  text  of  the  Life  (1658),  we  cannot  be  sure  that  we  have 
Herbert's  exact  words  in  this  reported  early  letter.  Cf.  R.  E.  Bennett, 
'Walton's  Use  of  Donne's  Letters  in  Lives  (\6jo)\  Philological  Quarter ly^xa* 
1937,  and  John  Butt,  'Izaak  Walton's  Methods  in  Biography',  EngL  Assoc. 
Essays,  XIX,  1934. 

II  (Page  363) 

This  undated  letter  probably  precedes  only  by  a  short  time  No.  Ill,  in 
which  Herbert  alludes  to  his  taking  horse-exercise. 

1.  22.  a  Horse-back.  Cotgrave  quotes  a  proverb:  'Diseases  come  a  horse- 
backe,  and  returne  on  foot.' 

III  (Page  364)        * 

1.  27.  myjournies  end:  i.e.  the  priesthood.  Cf.  'The  Crosse',  p.  164, 1.  8: 
'this  deare  end,  So  much  desir'd.' 

PAGE  365,  1.  6.  to  New-market,  and  there  lie  a  day  or  two.  Palmer  and 
others  have  rashly  inferred  that  Herbert,  at  the  age  of  24  and  with  little 
income,  had  a  house  there. 

I.  20.  engaging:  pledging,  mortgaging.  In  No.  V,  1.  8,  Herbert  proposes 
that  his  annuity  should  be  doubled  until  he  has  ecclesiastical  preferment.  Here 
he  asks  his  step-father  to  use  his  influence  with  the  trustees  of  his  father's  estate. 
His  eldest  brother  states:  'to  gratify  my  mother,  as  well  as  those  so  near  me,  I 
was  voluntarily  content  to  provide  thus  far,  as  to  give  my  six  brothers  thirty 
pounds  apiece  yearly,  during  their  lives'  (Autobiog.  p.  43).  In  a  letter  dated 
12  May  1615  from  Lady  Danvers  to  Sir  Edward  Herbert,  then  abroad,  she 
writes  (Collections  for  Montgomery  shire,  xx.  85):  'Now  for  your  Baylifs  I  must 
tell  you  they  have  not  yet  payed  your  brothers  all  their  Annuities  due  at 
Midsom'er  past,  and  but  half  due  at  Christmas  past  and  no  news  of  the  rest: 
...  it  is  ill  for  your  Brothers,  and  very  ill  you  have  such  officers.' 

IV  (Page  365) 

The  fact  that  George  was  two  years  older  than  Henry  accounts  for  the  tone 
of  elder  brother.  Henry  spent  the  whole  of  1618  in  France. 

PAGE  366, 1.  7.  Bee  covetous  &c.  This  corresponds  with  the  advice  given  in 
'The  Church-porch',  p.  20, 11.  355-66. 

II.  13-19.  Cf.  'The  Church-porch',  p.  19, 11.  331-42. 

1.  24.  Sir  Edward,  returning  from  the  Low  Countries,  was  in  London  from 
the  beginning  of  1 6 1 8  until  he  left  on  1 3  May  r  6  r  9  to  be  ambassador  in  Paris. 
Though  suffering  almost  all  the  time  from  a  quartan  ague  (Autobiog.  p.  97), 


COMMENTARY  579 

he  was  not  yet  cured  of  his  quarrelsomeness  and  addiction  to  duelling  (pp. 
98-101).  He  admits  (p.  n)  that  'passion  and  choler'  were  'infirmities  to 
which  all  our  race  is  subject*. 

V  (Page  366) 

This  undated  letter  must  belong  to  1618,  when  Henry  Herbert  was  in 
Paris. 

PAGE  367,  1.  7.  my  old  ward:  a  fencing  term  for  a  posture  of  defence. 
O.E.D.  cites  R.  L.  Stevenson,  In  South  Seas:  'He  hastily  returned  to  his  old 
ward.  "I  don't  deny  I  could  if  I  wanted",  said  he.' 

1.  21.  my  dear  sick  Sister.  Elizabeth  Lady  Johnes.  See  note  to  No.  X. 

I.  23.  my  Brothers  Letter.  Evidently  a  letter  to  Edward,  now  in  London. 

VI  (Page  367) 

Sir  Robert  Harley  (1579-1656)  of  Brampton  Bryan,  Herefordshire,  was 
Herbert's  first  cousin  by  marriage.  His  second  wife,  alive  at  the  time  of  this 
letter,  was  Mary,  daughter  of  Sir  Francis  Newport,  Magdalen  Herbert's 
brother.  Sir  Francis,  writing  to  his  nephew,  Sir  Edward  Herbert,  in  1615 
mentions  'mye  daughter  Harley'  (Coll.  Montg.  xx.  87) :  she  is  wrongly  described 
in  the  D.N.B.,  s.v.  Robert  Harley,  as  a  daughter  of  Sir  Richard  Newport,  Sir 
Francis's  father. 

PAGE  368,  11.  2-4.  'Sir  John's  affection  for  you  suffers  him  not  to  defer 
communicating  with  you  until  there  is  more  interesting  news  to  tell  after 
Christmas.' 

II.  4-16.  The  East  India  Companies  of  England  and  Holland  were  con- 
stantly at  feud,  and  the  Dutch  had  recently  captured  two  English  ships  and 
put  their  crews  in  irons.  The  States-General  of  Holland,  desiring  to  avoid 
open  rupture,  sent  commissioners  who  reached  London  on  29  Nov.  1618. 
James  I  took  advantage  of  the  occasion  to  press  for  the  removal  of  other  English 
grievances,  especially  the  claim  of  the  Dutch  to  fish  for  herrings  off  the  British 
coast.  The  commissioners  replied  that  they  had  no  instructions  from  home  on 
this  matter,  and  there  was  considerable  delay  before  a  treaty  was  eventually 
signed  in  the  following  summer. 

1.  1 6.  Buckingham  was  rising  rapidly;  a  month  later  he  was  appointed  lord 
high  admiral. 

1.  19.  his  Lady.  Mary,  the  daughter  of  Sir  John  Fitz  of  Fitzford,  Devon,  a 
wealthy  heiress  who  carried  things  with  a  high  hand,  married  four  knights  in 
succession,  outlived  the  last  of  them,  and  died  in  1671.  In  1612  she  married 
as  third  husband  Sir  Charles  Howard,  fourth  son  of  Thomas,  first  earl  of 
Suffolk.  Three  weeks  before  the  date  of  Herbert's  letter  Howard  had  written 
to  Harley  (Hist.  MSS.  Comm.  itfh  Report,  1894,  p.  8). 

1.  26.  a  treatise.  Thomas  Lorkin,  writing  ten  days  later  than  Herbert  to 
Sir  Thomas  Puckering,  evidently  alludes  to  the  same  book  (Court  and  Times  of 
James  1,  ii.  119): 

There  hath  been  lately  presented  to  his  majesty  a  book  of  no  small 


580  COMMENTARY 

contentment,  which  was  printed  at  Toledo,  cum  privi/egio,  and  written  by 
commandment  of  the  king  of  Spain,  wherein  the  Pope's  encroachments 
upon  princes  is  largely  opposed,  and  the  temporalities  of  kings,  against  all 
the  Pope's  usurpations,  notably  defended. 

With  Lorkin's  more  precise  reference  the  book  can  be  identified:  Hieronymo 
de  Cevallos,  Tractatus  de  cognitione  per  viam  violentiae  In  Causis  Ecclesiasticis, 
Toledo,  1618.  It  is  dedicated  to  Philip  III,  and  maintains  that  the  sovereign 
'in  his  own  kingdom  is  subject  to  no  one  in  temporalities'. 

1.  30.  The  literary  connexions  of  France  with  England  are  discussed  by 
G.  Ascoli  in  La  Grande  Bretagne  devant  F  opinion  francaise  au  XVII*  siecle 
(1930).  The  reputation  of  James  I  as  a  Maecenas  attracted  several  French 
poets  to  England :  e.g.  Jean  de  Schelandre  procured  from  the  duke  of  Lennox  an 
introduction  to  the  king,  but  he  had  left  this  country  by  1610.  An  epigram 
on  not  being  received  by  'Jacques,  le  roi  du  savoir'  is  attributed  to  The'ophile 
(1590-1626),  but  he  is  not  likely  to  be  the  poet  referred  to  by  Herbert. 
Lor  kin,  in  the  letter  cited  above,  has  the  same  story  of  'a  certain  Frenchman', 
who  had  been  rewarded,  for  a  writing  he  presented  to  the  king,  'according  to 
the  quality  of  his  desert,  though  not  to  his  content',  and,  because  of  his 
threatening  attitude,  had  been  'committed  a  close  prisoner'. 

VII  (Page  369) 

The  date  of  this  letter  can  be  inferred  with  some  exactness.  It  was  written 
after  the  news  had  reached  Cambridge  of  Nethersole  being  knighted  at 
Theobalds  on  19  Sept.  1619  and  before  29  Sept.  (cf.  1.  12,  presently  after 
Michaelmas).  On  2 1  Oct.  a  Grace  was  passed  allowing  Nethersole  to  appoint 
Herbert  as  his  deputy  on  his  going  abroad  on  the  king's  business.  Herbert 
already  knows  that  Nethersole  is  intending  to  resign  the  Oratorship,  as  he 
actually  did  on  18  Jan.  following.  He  is  expecting  to  deliver  an  Oration  soon 
after  the  beginning  of  the  Michaelmas  Term. 

1.  14.  my  Lincoln  journey.  This  can  be  safely  identified  with  the  allusion  in 
the  postscript  of  the  next  letter.  His  third  sister  Frances  was  wife  of  Sir 
John  Browne  of  East  Kirkby,  Lincolnshire.  A  letter  of  Sir  John  Danvers, 
dated  19  Nov.  1631,  mentions  that  his  godson,  Sir  John  Browne's  son  and 
heir,  is  being  sent  to  be  educated  at  Little  Gidding  (The  Ferrar  Papers,  p.  4). 

1.  15.  At  Bugden  or  Buckden,  Huntingdonshire,  was  a  palace  of  the  bishop 
of  Lincoln.  Probably  Sir  John  Danvers  wished  Herbert  to  deliver  in  person  a 
letter  to  the  bishop,  George  Montaigne,  a  Cambridge  man,  soliciting  his 
support  of  Herbert's  candidature  for  the  Oratorship. 

1.  21.  ancient  acquaintance.  .Nethersole  was  elected  a  major  fellow  of 
Trinity  a  few  months  after  Herbert  was  elected  a  scholar. 

1.  25.  our  Master.  John  Richardson,  Master  of  Trinity  1615-25. 

1.  30.  The  Orators  place.  The  University  Statutes  ruled  that  the  Public 
Orator,  if  a  Master  of  Arts,  should  have  precedence  of  all  others  of  that  degree. 
He  had  also  the  privilege  of  voting  either  with  the  Regent  or  with  the  Non- 
Regent  House.  Herbert  as  a  Master  of  less  than  five  years'  standing  was  a 
Regent. 


COMMENTARY  581 

PAGE  370, 1. 7.  work  the  heads.  On  the  day  preceding  the  election  the  Heads 
of  Colleges  were  to  meet  and  nominate  two  persons,  one  of  whom  was  to  be 
elected  by  the  Senate  (H.  Gunning,  Ceremonies  observed  in  the  Senate  House  of 
the  University  of  Cambridge). 

VIII  (Page  370) 

Some  confusion  has  been  caused  in  the  account  of  Herbert's  candidature 
by  this  letter  being  printed  after  No.  IX  in  every  edition  from  Walton  to 
Palmer,  although  the  contents  of  IX  show  that  Herbert,  in  dating  the  letter, 
reckoned  the  year  from  Lady  Day. 

1.  19.  this  place  being  civil.  Both  Nethersole  and  his  predecessor,  Sir 
Robert  Naunton,  found  the  Oratorship  a  stepping-stone  to  the  office  of  a 
secretary  of  state. 

1.  30.  Sir  Benjamin  Rudyard  (1572-1658),  a  poet  and  a  friend  of  poets, 
was  on  intimate  terms  with  William  Herbert,  3rd  earl  of  Pembroke  (who  may 
be  my  Lord  of  1.  29).  The  younger  Donne  published  together  poems  by 
Pembroke  and  Rudyard  in  1660. 

IX  (Page  37 1) 

1.  1 2.  her  Son,  and  my  charge.  Lady  Johnes  had,  besides  daughters,  one  son 
(Herbert  of  Cherbury,  Autobiog.  p.  14),  who  was  afterwards  Sir  Henry 
Johnes,  baronet.  He  was  dead  before  26  July  1655  when  his  widow  and 
Magdalen  Vaughan,  Herbert's  niece,  were  godmothers  at  the  christening  of 
Magdalen,  daughter  of  Sir  Henry  Herbert  (Warner,  op.  cit.  p.  5).  'My 
charge*  suggests  that  George  Herbert  was  godfather  of  Henry  Johnes,  whose 
father  was  still  alive  thirteen  years  after  this. 

1.  17.  the  next  Friday.  Herbert  is  writing  on  Wednesday  19  Jan.  1619/20, 
the  day  after  Nethersole's  resignation,  and  on  Friday  21  Jan.  he  was  elected 
Orator. 

X  (Page  37 1) 

Elizabeth,  Herbert's  eldest  sister,  ten  years  older  than  himself,  married 
Sir  Henry  Johnes  of  Abermarles,  Carmarthenshire.  (He  is  wrongly  identified 
by  Sir  Sidney  Lee  in  his  annotated  edition  of  the  Autobiography  of  Lord 
Herbert  of  Cherbury,  p.  14,  with  an  earlier  Sir  Henry,  sheriff  of  Carmarthen- 
shire in  1574,  who  married  Elizabeth,  daughter  of  Matthew  Herbert  of 
Swansea.)  Lady  Johnes  was  living  for  many  years  with  her  mother  in  London, 
in  order  to  have  better  medical  attendance  during  a  long  wasting  sickness. 
Her  brother  Edward,  writing  from  the  British  embassy  in  Paris  in  Sept.  1619 
to  Sir  Robert  Naunton,  asks  him  to  get  Theodore  de  Mayerne,  first  physician 
to  James  I,  'to  look  to  my  sick  sister,  who  hath  long  been  his  patient*  and  'to 
oblige  him  the  more  to  procure  her  health'  (Autobiog.  p.  194).  He  says  of  her 
(p.  14):  'for  the  space  of  about  fourteen  years  she  languished  and  pined  away 
to  skin  and  bones,  and  at  last  died  in  London.'  Her  husband,  writing  from 


582  COMMENTARY 

Abermarles  on  27  Feb.  1633/4  to  his  'brother',  Sir  Henry  Herbert,  evident!; 
expects  her  end  to  be  not  far  off  (Warner,  op.  cit.  p.  18).  She  outlived  he 
brother  George  by  at  least  a  year;  the  symptoms  of  her  disease  resemble  his 

XI  (Page  372) 

According  to  Walton,  who  added  this  letter  to  the  text  of  his  Life  of  Herber 
in  The  Temple  (1674),  the  bearer  of  it  was  Woodnoth.  Lady  Danvers  livec 
another  five  years,  but  her  health  was  failing,  and  the  low  spirits  which  Herber 
tries  to  alky  in  this  letter  find  corroboration  in  Donne's  sermon  in  commemora 
tion  of  her,  pp.  135-6: 

And  for  her,  some  sicknesses,  in  the  declination  of  her  yeeres,  had  openec 
her  to  an  ouerflowing  of  Melancholic;  Not  that  she  euer  lay  vnder  tha 
water,  but  yet,  had  sometimes,  some  high  tides  of  it;  and,  though  this  dis 
temper  would  sometimes  cast  a  cloud,  and  some  half  damps  vpon  he 
naturall  cheerfulnesse,  and  sociablenesse,  and  sometimes  induce  darke,  an< 
sad  apprehensions,  Nevertheless,  who  euer  heard,  or  sawe  in  her,  any  sucl 
effect  of  Melancholy  as  to  murmure,  or  repine  ? 

1.  15.  my  self.  Three  months  before,  on  16  Feb.  1621/2,  Joseph  Mede 
writing  from  Christ's  College  to  Sir  Martin  Stutevile  (B.M.  MS.  Harl 
389  f.  I46V),  reported  'our  Orator*  to  be  'at  death's .dore'.  It  is,  however 
probable  that  Mede  refers  to  the  previous  Orator,  as  in  his  next  letter,  da  tec 
23  Feb.,  he  states,  'Sr  Francis  Nethersole  (that  was  once  our  Orator)  is  dea< 
in  Germany';  actually  Nethersole  lived  till  1659. 

1.  20.  Commencement  is  the  Cambridge  term  for  the  ceremony  of  conferrinj 
degrees  at  the  end  of  the  academical  year.  The  Orator  had  a  prominent  part 
PAGE  373, 1.  6.  The  bottom  (used  also  in  'The  Discharge',  p.  145, 1.  45)  i 
a  skein  or  ball  of  thread.  For  its  figurative  use  O.E.D.  cites  Samuel  Clarke 
Scripture- Justification  (1698),  p.  112:  'It's  high  Time  now  to  wind  up  m; 
Bottoms.' 

1.  9.  unable  to  perform.  Cf.  the  sad  complaint  of  'The  Crosse',  p.  164 
11.7-12. 

XII  (Page  375) 

This  undated  letter  must  have  been  written  after  Herbert  was  settled  a 
Bemerton  rectory,  which,  according  to  Walton,  had  needed  to  be  'almost  thre< 
parts'  rebuilt.  It  was  also  before  he  had  recovered  from  the  expenses  o 
building  (p.  376,  1.  2),  and  before  he  had  received  any  tithe  (ibid.),  whicl 
was  paid  half-yearly.  This  suggests  the  late  summer  or  autumn  of  1630. 

Herbert's  second  sister  Margaret  married  in  1606  John  Vaughan,  son  an< 
heir  of  Owen  Vaughan,  of  Llwydiarth,  Montgomeryshire.  Sir  Franci 
Newport,  writing  in  1615  from  Eyton,  Shropshire,  to  Sir  Edward  Herbert 
tells  him:  'Mye  syster  y'r  mother  is  confident  to  take  a  iourney  into  these  pt 
this  somer,  the  rather  I  think  because  yo'r  brother  Vaugh'n  is  dead'  (Coh 
Montg.  xx.  87).  As  Vaughan  had  daughters  only,  the  estate  passed  to  heir 
male  (ibid.  vii.  135).  His  widow  died  on  14  Aug.  1623  at  Llanerfyl,  Mont 
gomeryshire,  and  was  buried  among  her  kinsfolk  in  Montgomery  Church 


COMMENTARY  583 

By  her  will  (ibid.  xxi.  243-4)  she  left  the  residue  of  her  property  in  equal 
parts  to  her  three  daughters,  Dorothy,  Magdalen,  and  Catharine,  and  assigned 
the  rights  of  wardship  to  her  brother  Edward.  This  letter  shows  that  Edward 
had  been  urging  George,  now  that  he  had  a  home  of  his  own,  to  adopt  one  of 
the  nieces,  and  that  George,  with  great  discernment,  had  agreed  to  take  two 
or  none.  He  had  accordingly  received  the  two  elder  nieces  at  Bemerton. 
There  remained  the  youngest:  George  has  asked  Henry  to  have  her,  but  is  now 
willing  to  have  her  as  well,  although  his  finances  are  at  present  low. 

Dorothy  died  about  six  months  before  George  Herbert  (see  below,  p.  586). 
Magdalen  was  alive  and  unmarried  in  1655  (Warner,  op.  cit.  p.  5).  William 
Cole,  the  antiquary,  claims  George  Herbert  as  'my  Cousin*  on  the  strength  of 
Catharine  Vaughan  being  his  great-great-grandmother  (B.M.  MS.  Harl. 
5813  f.  iiov). 

1.  29.  my  cousin  Bett.  Beatrice,  the  only  surviving  daughter  of  Lord 
Herbert  of  Cherbury,  was  now  26  years  old,  unmarried,  and  probably  living 
with  the  Newports  at  Eyton.  The  word  cousin  was  commonly  used  of  nephews 
and  nieces:  e.g.  Sir  Francis  Newport  writes  to  his  nephew,  Sir  Edward  Herbert, 
in  1616  of 'Mye  Cussyn  Bettye  yo'r  daughter'  (Coll.  Montg.  xx.  87).  Dorothy 
left  £40  by  will  to  'Mrs  Beatrice  Herbert'. 

PAGE  376, 1.  18.  the  best-bredd  child  &c.  Out!.  Pvbs,  No.  953. 

XIII  (Page  376) 

The  Lady  Anne  Clifford  (i  590-1676),  daughter  and  sole  heiress  of  the  3rd 
earl  of  Cumberland,  and  widow  of  Richard  Sackville,  3rd  earl  of  Dorset,  who 
died  in  1624,  married  on  i  June  1630  at  the  age  of  40  Philip  Herbert,  4th 
earl  of  Pembroke  and  ist  of  Montgomery,  a  widower  of  45 .  Philip  succeeded 
his  brother  William  in  April  of  that  year,  and  in  the  same  month  George 
Herbert  was  instituted  to  the  rectory  of  Bemerton.  Their  early  married  life 
was  spent  partly  at  Court,  where  Pembroke  was  lord  chamberlain,  or  at  his 
London  house,  Baynards  Castle,  but  Aubrey  states  that  Pembroke  'commonly 
came  to  Wilton  every  summer'.  Woodnoth  mentions  Herbert  paying  her  an 
hour's  visit  at  Wilton  in  Oct.  1631  (The  Ferrar  Papers,  p.  267).  In  her 
autobiography  Anne  tells  of  her  unhappy  marriages  and  says  that  she  took 
refuge  in  'retiredness'  and  'made  good  Bookes  and  verteous  thoughts  my 
Companions'  (G.  C.  Williamson,  Lady  Anne  Clifford,  1922,  p.  174).  She 
must  have  welcomed  the  friendship  of  George  Herbert,  who,  according  to 
Aubrey,  was  chaplain  to  Pembroke.  Her  second  husband  was  coarse  and 
violent  and  faithless,  and  she  left  him  about  1635,  fifteen  years  before  his 
death.  On  the  death  of  the  fifth  and  last  earl  of  Cumberland  in  1643,  she 
succeeded  to  vast  estates  in  Westmorland  and  Craven,  which  fully  employed 
her  gift  of  management  and  her  passion  for  building  till  she  died  in  her  87th 
year.  In  'the  great  picture'  which  she  caused  to  be  painted  for  Appleby  Castle 
in  1646  her  love  of  books  is  shown  in  the  large  number  on  the  shelves  and  on 
the  floor,  displaying  their  titles;  they  include  the  poems  of  Herbert,  Daniel 
(who  had  been  her  tutor),  Sidney,  and  Donne,  besides  works  of  divinity  and 
philosophy. 


584  COMMENTARY 

1.  30.  Metheglin  was  a  spiced  variety  of  mead,  made  with  herbs  and  honey. 
It  was  originally  peculiar  to  Wales,  but  in  an  article  entitled  'Old  Wiltshire: 
Memories  of  75  years',  contributed  to  The  Times  of  5  Aug.  1935,  the  writer 
states  that  'Metheglyn  was  still  brewed  in  lonely  farmhouses  on  the  Plain*. 

PAGE  377, 1. 4.  the  blessing  of  your  Mother.  Anne  says  that  she  was  able  to 
come  through  the  troubles  of  her  married  life,  'the  Prayers  of  my  Blessed 
Mother  helping  me  herein1  (G.  C.  Williamson,  op.  cit.  p.  174).  There  are  fine 
tombs  of  Anne  and  of  the  countess  of  Cumberland  in  Apple  by  Church. 

XIV  (Page  377) 

The  date  of  this  letter  and  of  XV  can  now  be  established  from  an  unprinted 
letter  from  Woodnoth  to  N.  Ferrar,  received  on  25  Mar.  1632,  in  the  library 
of  Magdalene  College,  Cambridge.  Woodnoth  relates  that  he  and  Sir  Henry 
Herbert  have  recently  waited  on  the  duchess  of  Lennox  and  secured  from  her 
£100  for  the  repair  of  Leighton  Church  and  the  promise  of  more  which  she 
will  procure  from  her  son. 

1.  19.  my  Lady  Duchess's  forwardnes.  This  is  explained  in  the  postscript  of 
the  next  letter. 

1.  23.  Henry  Montagu  (i  563  ?-i642),  of  Kimbolton  Castle,  created  earl 
of  Manchester  in  1626,  was  likely,  as  lord  lieutenant  of  Huntingdonshire,  to 
be  interested  in  Leighton  Bromswold,  and,  as  head  of  the  Virginian  commission 
in  1624,  he  would  know  Ferrar.  (See  note  on  Epistola  ix.)  Oliver  St.  John 
(i58o?-i646)  succeeded  his  father  in  1618  as  4th  baron  St.  John  of  Bletso, 
and  in  1624  was  created  earl  of  Bolingbroke. 

XV  (Page  378) 

Herbert  was  at  one  time  minded  to  surrender  his  prebend  in  favour  of 
Nicholas  Ferrar,  but  Ferrar  diverted  'to  a  much  righter  end  his  Brother 
Herbert's  good  Intentions'  by  proposing  to  him  that  he  should  make  himself 
responsible  for  rebuilding  the  church  which  'was  fallen  down  a  long  time  & 
lay  in  the  dust,  the  vicar  and  Parish  fain  to  use  my  Lord  Duke's  great  Hall  for 
their  Prayers  and  preaching'  (The  Ferrar  Papers,  p.  58).  Although  Herbert 
was  not  responsible  for  the  fabric  of  the  church,  by  his  own  efforts  and  with  his 
brother  Henry's  influence  he  raised  enough  money  to  rebuild  the  church  and 
to  wainscot  and  furnish  it  handsomely.  Cf.  Ferrar's  preface  to  The  Temple 
above,  p.  4. 

1.  23.  Mr  W.  Arthur  Woodnoth,  'a  goldsmith  in  Foster  Lane,  London' 
and  'an  old  and  dear  friend'  of  Herbert,  was  a  first  cousin  of  Ferrar. 
(In  the  first  edition  of  his  Life  of  Herbert  Walton  gave  Woodnoth 's  Christian 
name  as  John,  but  he  corrected  it  to  Arthur  in  1674.)  He  kept  the  accounts  of 
the  building  fund,  and  Herbert  left  to  him  as  his  executor  £i  5  for  the  restora- 
tion of  Leighton  Church  (see  p.  382). 

PAGE  379,  1.  i.  the  Duchess.  Katharine,  only  child  and  heiress  of  Sir 
Gervase  Clifton,  who  was  created  in  1608  baron  Clifton  of  Leighton,  married 
Esm^  Stuart  (1579-1624),  who  succeeded  his  brother  Ludovick,  a  friend  of 
Herbert's,  as  3rd  duke  of  Lennox.  Her  father  'began  to  build  a  beautiful 


COMMENTARY  585 

house  here,  but  lived  not  to  finish  it'  (Lysons,  Magna  Brittania,  1720,  i. 
1056).  The  duchess  continued  to  live  here  after  her  husband's  death.  Their 
son  James  (1612-55),  4th  duke  of  Lennox,  was  not  yet  of  age,  but  later  he 
completed  the  fabric  of  the  church  by  building  the  tower  'at  his  own  proper 
cost  &  charges'  as  a  memorial  of  Herbert  (The  Ferrar  Papers,  p.  59). 
1.  8.  our  Book.  Perhaps  the  building  plans  or  the  list  of  subscriptions. 

XVI  (Page  379) 

1.  19.  your  Brother,  i.e.  John  Ferrar.  Nicholas  informed  Herbert  that  'he 
would  undertake,  his  Brother  J.F.  should  very  carefully  prosecute  the  business 
(if  once  begun)  by  three  times  a  week  attending  the  workmen,  &  providing  all 
Materials7  (ibid.  p.  58).  John  Ferrar  writes  to  his  brother  on  30  July  1632: 
'We  haVe  18  Masons  and  Labrores  at  worke  at  Layton  Church  and  we  shall 
have  this  weeke  10  Carpenters'  (ibid.  p.  276). 

XIX  (Page  380) 

Herbert's  advice  to  Woodnoth  is  among  the  Ferrar  Papers  at  Magdalene 
College,  Cambridge,  and  it  is  here  reproduced  with  the  kind  permission  of  the 
college  and  of  the  Cambridge  University  Press.  It  was  first  printed  in  a 
letter  of  Dr.  Bernard  Blackstone  to  The  Times  Literary  Supplement  of  1 5  Aug. 
1936,  and  he  has  since  included  it  in  The  Ferrar  Papers  (Cambridge,  1938, 
pp.  269—70).  A  letter  of  Woodnoth  to  Nicholas  Ferrar,  dated  from  London 
on  13  Oct.  1631  (ibid.  pp.  266-9),  gives  the  occasion  of  Herbert's  paper. 
Woodnoth  describes  his  visit  to  Bemerton  in  the  previous  week,  when  he  had 
pressed  his  host  to  advise  him  about  his  career.  Although  he  had  followed  the 
trade  of  goldsmith  in  Foster  Lane  for  many  years,  he  had  thought  of  leaving 
it  to  enter  holy  orders,  but  Ferrar  and  Herbert  discouraged  him.  Now  he  has 
entered  the  service  of  Sir  John  Danvers,  whom  he  had  known  through  their 
association  in  the  Virginia  Company.  Woodnoth  writes  that  Herbert,  after  a 
night's  thought,  committed  his  advice  to  writing,  and  a  day  or  two  later,  on 
Woodnoth's  leaving,  added  the  last  paragraph.  Sir  John's  extravagance, 
especially  after  his  second  marriage,  needed  the  restraining  force  of  which 
Herbert  writes,  but  the  task  may  well  have  made  Woodnoth  hesitate. 

This  paper  resolves  a  difficulty  in  Walton's  Lives.  He  there  described 
Woodnoth  as  'a  useful  Friend  to  Mr.  Herberts  Father',  but  Richard  Herbert 
died  in  1 596  when  Woodnoth  was  a  child.  The  new  evidence  makes  it  clear 
that  his  service  was  to  Herbert's  step-father. 

PACE  381, 1.3.  be  without  dores\  a  figurative  use,  now  obsolete,  for  being  lost, 
astray. 

I.  4.  The  epithet  blessed,  commonly  reserved  to  the  Virgin  Mary,  is  used 
as  here  of  the  Magdalene  in  Herbert's  poem,  beginning  'When  blessed  Marie 
wip'd  her  Saviours  feet'  (above,  p.  173). 

II.  27—30.  The  duty  to  the  commonwealth  is  similarly  urged  in  Priest  to  T.9 
p.  239, 11.  19-23:  'His  children  he  first  makes  Christians,  and  then  Common- 
wealths-men; the  one  he  owes  to  his  heavenly  Countrey,  the  other  to  his 
earthly,  having  no  title  to  either,  except  he  do  good  to  both.' 


586  COMMENTARY 

THE  WILL  OF  GEORGE  HERBERT  (Page  382) 

The  date  of  the  will  is  now  known  through  a  letter  written  by  the  executor 
to  Ferrar  within  a  few  days  of  Herbert's  death,  printed  for  the  first  time  in 
The  Ferrar  Papers,  pp.  276-7:  'His  will  He  made  but  Vppon  munday  before 
hee  dyed',  i.e.  on  25  Feb.  1632/3.  Woodnoth  calls  it  'the  most  imperfect  act* 
that  Herbert  ever  did;  'I  shall  not  neede  to  say  more  then  this  He  hath 
made  mee  his  executor.'  It  was  not  unusual  to  appoint  an  overseer  to  supervise 
and  assist  the  executor,  and  Herbert  named  his  step-father  for  this  purpose, 
just  as  his  sister  Margaret  appointed  her  uncle  Charles  Herbert  overseer  (Coll. 
Montg.  xxi.  243).  The  witnesses  to  the  will  were  one  of  Herbert's  curates  and 
one  of  his  servants.  The  will  was  proved  in  London  before  a  surrogate  of  the 
Prerogative  Court  of  Canterbury  by  Arthur  Woodnoth  on  12  Mar.  1632 
'juxta  cursum  et  computaconem  Ecclesie  Anglicane',  i.e.  1632/3. 

Dorothy  Vaughan,  the  eldest  of  the  three  nieces  for  whom  Herbert  made  a 
home  at  Bemerton,  died  about  six  months  before  him,  and  her  will  was 
proved  on  9  Oct.  1632,  Herbert,  her  executor,  having  previously  sworn  by 
commission  before  Nathaniel  Bostock,  clerk.  It  will  be  seen  by  the  crosses 
affixed  that  the  legacies  to  relations  and  servants  had  mostly  been  discharged 
by  Herbert  before  his  death,  except  for  the  principal  sums  due  to  the  two 
surviving  nieces,  to  whom  Herbert  leaves  his  own  share  also.  For  Magdalen 
and  Catharine  Vaughan  see  the  note  on  Letter  xu,  p.  582. 

Walton  reports  Herbert  as  saying,  'my  Wife  hath  a  competent  maintenance 
secur'd  her  after  my  death'  (Lives,  p.  65).  Woodnoth  supposes  that  she  will 
go  to  live  with  her  mother,  Mrs.  Charles  Danvers,  at  Baynton  House,  and  he 
suggests  to  Ferrar  that,  if  the  nieces  are  not  otherwise  housed,  they  should  be 
received  at  Little  Gidding.  After  some  years  of  widowhood  (Walton  says 
'five  years'  in  1670  and  alters  this  to  'about  six  years'  in  1675),  Mrs.  Herbert 
married  Sir  Robert  Cooke  of  Highnam,  near  Gloucester,  a  widower  with 
sons;  she  bore  him  a  daughter.  She  outlived  her  first  husband  by  28  years 
and  her  second  by  18,  dying  herself  on  27  Nov.  1661.  Cooke  was  related  to 
Sir  Robert  Harley,  Herbert's  first  cousin;  in  a  letter  to  Harley  of  13  Sept. 
1642  (Hist.  MSS.  Comm.,  Portland,  iii.  98)  Cooke  professes  himself 'ready 
to  relieve  Brampton  Castle'.  He  died  in  the  following  June. 

1.  4.  The  special  mention  of  books  among  Herbert's  effects  indicates  that 
they  were  of  value.  Walton  states  that  Lady  Cooke  'had  preserv'd  many  of 
Mr.  Herberts  private  Writings,  which  she  intended  to  make  publick;  but  they, 
and  Highnam  house,  were  burnt  together,  by  the  late  Rebels'  (Lives,  p.  82). 
Aubrey's  account  (Brief  Lives,  i.  309)  differs,  but  his  references  to  Herbert's 
wife  are  apt  to  be  malicious: 

He  writt  also  a  folio  in  Latin,  wch  because  the  parson  of  Hineham  could 

not  read,  his  widowe,  (then  wife  to  Sir  Robert  Cooke),  condemned  to  the 

uses  of  good  houswifry.  This  account  I  had  from  Mr.  Arnold  Cooke,  one 

of  Sr  Robert  Cooke's  sonnes,  whom  I  desired  to  ask  his  mother-in-law  for 

Mr.  G.  Herbert's  MSS. 

1.  8.  Thomas  Lawley,  son  of  Francis  Lawley  of  Spoonhill,  Shropshire,  by 


COMMENTARY  587 

his  wife  Elizabeth  Newport,  Magdalen  Herbert's  sister,  was  M.P.  for 
Wenlock  in  162  5,  and  was  later  created  a  baronet.  The  manor  of  Ribbesford 
was  granted  by  the  Crown  on  21  July  1627  to  Sir  Edward  Herbert,  George 
Herbert,  and  their  first  cousin  Thomas  Lawley;  before  the  end  of  that  year 
Sir  Henry  Herbert  acquired  it  from  them  for  £3,000. 

1.  1 6.  A  bill  was  used  for  any  formal  document.  O.E.D.  gives  an  example 
from  1424:  *I  declare  my  last  will  in  this  bill.' 

1.  1 8.  Mr  Hays.  Herbert's  second  curate  cannot  be  identified  with  cer- 
tainty, but  he  may  be  William  Hayes,  B.D.  of  Magdalen  Hall,  Oxford,  who 
became  rector  of  Orchard  Portman,  Somerset,  in  1635. 

1.  19.  In  Sacrosanct  a  quatuor  Evangelia  F.  Lucae  Brugensis  Commentarius9 
folio,  1606. 

I.  20.  Nathaniel  Bostock,  M.A.  of  Brasenose  College,  Oxford,  proceeded 
to  the  B.D.  degree  in  the  year  after  Herbert's  death,  and,  after  being  rector  of 
Oxcombe,  Lincolnshire,  for  three  years,  was  appointed  by  Bishop  Juxon  vicar 
of  Heston,  Middlesex,  in  1642. 

II.  22—6.   Herbert  had  apparently  in  his  service  four  maids  and  two  men, 
who  may  not  all  have  been  indoor  servants. 

PAGE  383, 1.  7.  Mrs  Beatrice  Herbert.  See  the  note  on  Letter  xn,  p.  583, 

1.29. 

11.  8-1 3.  There  are  bequests  not  only  to  Mrs.  George  Herbert,  but  also  to 
her  mother,  Mrs.  Charles  Danvers,  four  of  her  sisters — Amy,  Anne,  Mary, 
and  Joan,  wife  of  Edward  Michel — and  her  sister-in-law  Elizabeth.  Cf. 
F.  N.  Macnamara,  Memorials  of  the  Danvers  Family,  1895,  p.  536. 

1.  1 8.  Judith  Spencer,  daughter  of  William  Spencer  of  Whitton,  Shrop- 
shire, by  Bridget,  third  daughter  of  Edward  Herbert  of  Montgomery,  was  a 
witness  to  the  will  of  Margaret  Vaughan,  Dorothy's  mother,  in  1623  (Coll. 
Montg.  xxi.  243-4). 

1.  20.  The  two  final  sentences  headed  MS.  (which  may  stand  for  Memoriae 
Suae,  aids  to  his  own  memory)  are  evidently  directions  of  Herbert  himself, 
not  Dorothy  Vaughan's. 

1.  22.  Stephens  was  the  publisher  of  Donne's  sermon  on  Lady  Danvers, 
including  Herbert's  'Memoriae  Matris  Sacrum'. 

MUSAE  RESPONSORIAE  (Page  384) 

The  writing  of  Andrew  Melville's  Anti-Tami-Cami-Categoria,  to  which 
Herbert's  epigrams  are  a  direct  answer,  undoubtedly  belongs  to  the  year 
1603/4,  as  it  was  occasioned  by  the  hostile  resolutions  of  the  two  English 
universities  against  the  Millenary  Petition  of  that  year.  Grosart  and  others 
have  stated  that  the  Categoria  was  published  in  1604,  but  no  earlier  printing 
of  it  has  been  discovered  than  David  Calderwood's  publication  of  it,  without 
imprint,  in  1620.  It  was,  however,  probably  circulated  from  1604  in  manu- 
script, and  it  provoked  many  replies.  Its  printing  in  1620  occasioned  a  fresh 
crop  of  replies,  among  which  Herbert's  may  be  reckoned. 

In  the  first  issue  of  his  Life  of  Herbert  (1670)  Walton  was  obviously  in  error 
in  giving  as  the  occasion  of  Herbert's  epigrams  Melville's  return  to  England 
from  abroad  'some  short  time  before,  or  immediately  after  Mr.  Herbert  was 


588  COMMENTARY 

made  Orator*  (21  Jan.  1619/20),  as  Melville  was  continuously  abroad  from 
161 1  till  his  death  at  Sedan  in  1622.  In  revising  the  Lives  for  the  edition  of 
1675,  Walton  rewrote  the  paragraph,  and  now  stated  that  Melville's  verses 
were  'brought  into  Westminster-School,  where  Mr.  George  Herbert  then,  and 
often  after,  made  such  answers  to  them'.  Herbert  entered  the  school  in  1605 
at  the  age  of  twelve,  and  left  for  Cambridge  at  the  age  of  sixteen.  Some  of  the 
epigrams  may  have  been  written  in  school-days,  as  they  are  not  beyond  the 
capacity  of  a  precocious  boy,  well  trained  in  writing  Latin  verse,  just  as 
Crashaw  may  have  written  some  of  his  Epigrammata  Sacra  at  Charterhouse. 
It  is  more  probable  that  the  fresh  attention  secured  for  Categorla  by  its  being 
printed  in  1620  set  Herbert  writing  or  continuing  his  Musae  Responsoriae.  The 
dedicatory  verses  fit  this  later  date:  Charles  was  not  Prince  of  Wales  in 
Herbert's  school-days,  and  Andrewes  did  not  become  Bishop  of  Winchester 
till  Feb.  1618/19.  If  the  fact  of  Melville's  death  in  1622  was  known  to  Herbert, 
he  would  not  have  addressed  verses  to  him.  It  can,  therefore,  be  inferred  that 
Herbert's  epigrams,  or  at  any  rate  most  of  them,  were  written  soon  after  the 
appearance  of  Categoria  in  print  in  1620.  Herbert  did  not  publish  his  epi- 
grams, and  they  were  not  included  in  Remains  (1652),  perhaps  because  the 
editor  did  not  know  of  their  existence.  % 

James  Duport  (1606-79),  educated  like  Herbert  at  Westminster  and 
Trinity,  of  which  he  became  a  fellow  and  Vice-Master,  published  Herbert's 
epigrams  in  his  Ecclesiastes  Solomonis  (1662).  In  his  Latin  preface  he  states 
that,  after  he  had  finished  writing  his  own  part  of  the  volume,  the  epigrams 
were  put  into  his  hands  by  Dr.  Dillingham,  Master  of  Emmanuel.  William 
Dillingham  (1617?— 89)  had  shared  chambers  as  an  undergraduate  with 
William  Sancroft,  the  future  archbishop,  and  maintained  a  close  friendship 
with  him  for  life.  Both  men  were  interested  in  Herbert's  writings;  Sancroft 
came  to  possess  the  manuscript  of  The  Temple  with  the  licensers'  signatures, 
which  is  now  in  the  Bodleian,  and  Dillingham,  besides  owning  Herbert's 
epigrams,  included  his  own  Latin  versions  of  'The  Church-porch'  and  four 
other  poems  from  The  Temple  in  his  Poem  at  a  varii  argument!  (1678). 

Herbert's  youthful  reply  to  Melville's  attack  on  the  ceremonies  and  polity 
of  the  Church  of  England  does  not  merit  either  the  extravagant  praise  of  his 
contemporaries  or  the  heavy-handed  reproofs  of  Dr.  Grosart.  There  may  be 
something  unseemly,  as  Herbert  himself  admits  (II),  in  the  young  Cambridge 
scholar  tilting  at  a  veteran  who  had  reformed  the  Scottish  universities  and 
suffered  imprisonment  and  exile  for  his  indomitable  courage.  Yet,  although 
Melville  had  denounced  the  Anglican  rites,  which  were  dear  to  Herbert,  in 
knguage  that  was  offensive,  comparing  a  set  liturgy  to  the  magic  wheel  of 
incantation,  the  priest's  words  at  infant  baptism  to  the  noises  of  a  screech-owl, 
and  church  music  to  the  clash  of  Phrygian  cymbals,  Herbert  does  not  retaliate 
with  similar  wounding  words.  He  can  make  fair  game  of  the  monstrous  word 
Anti-Tami-Cami-Categoria,  of  the  theologian  choosing  sapphics,  a  woman's 
metre,  for  his  satire,  and  of  the  false  quantity  in  latinizing  Whittaker's  name, 
but  he  may  fairly  claim  that  his  own  Muse  is  'toothless  and  free  from  venom' 
(XXXVII.  1 2).  He  is  happy  to  agree  with  two-thirds  of  Melville's  poem  (IV), 
with  the  eulogy  of  great  theologians  and  the  praise  of  the  divine  attributes;  the 


COMMENTARY  589 

latter  part  of  the  poem,  he  generously  allows,  is  'full  of  God*.  Herbert's  last 
long  poem,  directed  to  Melville  personally,  is  disarming,  and  ends  by  acclaim- 
ing him  as  a  great  scholar  and  a  poet  (XXXVII.  47). 

I  (p.  385).  Pickering  was  mistaken  in  placing  at  the  head  'Ad  Regem 
Epigrammata  duo*.  The  last  two  words  do  not  occur  in  Duport's  edition,  which 
has  'Epigr.  V  above  this  epigram  and  'Epigr.  IP  above  the  following  epigram, 
*Ad  Melvinum'.  Grosart  followed  Pickering,  but  contrived  two  epigrams  to 
the  king  by  making  11.  5-6  of  'Ad  Regem'  into  a  separate  epigram,  although  the 
sense  demands  that  those  lines  should  belong  to  the  preceding  four. 

Ill  (p.  386),  1.  9.  Pollubra:  laver,  for  which  another  term  is  pelvis. 
Andrewes  observed  the  ceremonial  washing  of  hands  at  the  altar.  The 
allusion  here  is  to  the  epigram  which  got  Melville  into  trouble,  written  after 
he  had  been  obliged  to  attend  the  King's  Chapel  on  Sunday,  28  Sept.  1606: 

Cur  stant  clausi  Anglh  Libri  duo  Regii  in  ARA, 

Lumina  caeca  duo,  Pollubra  sicca  duo? 
Num  sensum  cultumque  Dei  tenet  Anglia  clausum, 

Lumine  caeca  suo,  sorde  sepulta  su£  ? 
Romano  an  ritu  dum  Regalem  instruit  ARAM, 

Purpuream  pingit  religiosa  Lupam? 

Fuller  (Ch.  Hist.,  1655,  x,  p.  70)  quotes  Melville's  lines,  and  regrets  that  'all 
my  industry  cannot  recover'  Herbert's  'most  ingenious  retortion  of  this 
Hexastick\  though  he  hopes  that  the  Remains  'shortly  to  be  put  forth  into 
Print'  ('shavings  of  Gold  are  carefully  to  be  kept')  may  include  it.  Herbert's 
Remains  had,  in  fact,  appeared  three  years  before  Fuller's  book,  and  did  not 
contain  Herbert's  epigram,  which  first  appeared  in  Duport's  volume  of  1662. 
VI  (p.  387),  1.  4.  Pallada  gorgoneam.  The  epithet  yopytoTTis,  used  of 
Athena  in  Soph.  Ajax  450,  refers  to  her  aegis,  which  had  a  fringe  of  snakes 
and  a  Gorgon's  head. 

IX  (p.  388),  1. 6.  Cf.  Matt.  v.  1 8:  'iota  unum  aut  unus  apex non  praeteribit 
a  lege,  donee  omnia  fiant.' 

X  (p.  389),  1.  8.  Ecquis  autem  brachijs,  &c.  Can  anyone  swim,  without 
his  outstretched  arms  suggesting  the  Cross? 

XII  (p.  390),  11.  1 5-16.  At  the  Fall  woman  hid  from  God  when  He  was 
angry  (commotum) ;  now  that  He  is  kind  and  she  is  blessed,  she  rightly  returns 
to  Him. 

XIV,  11.  14-1 5.  binas  homini  scqucndas  Spiritus  proponit.  Cf.  Matt.  x.  16: 
*  Ecce  ego  mitto  vos  sicut  oves  in  medio  luporum.  Estote  ergo  .  .  .  simplices 
sicut  columbae.'  The  chapters  named  in  Columella's  De  Re  Rustica  (c.  A.D. 
50)  refer  to  the  preference  for  white  wool  and  for  white  pigeons. 

XVII  (p.  392),  11.  12-13.  pauculos  Quam  cunctos.  If  bishops  are  a  bad 
institution,  it  is  better  to  have  few,  as  the  Church  of  England  has,  than  to  have 
every  presbyter  ranking  as  a  bishop. 

XIX,  1.  6.  Cf.  'doctor  in  utroque  jure'  (i.e.  canon  and  civil). 

XX,  1.  9.   verum,  supplied  by  the  editor  to  make  up  the  missing  foot, 
balances  falsum,  'harp  on  what  is  false  rather  than  true  in  your  verse'.  The 
printer  might  easily  have  dropped  out  verum  before  versu. 


590  COMMENTARY 

1.  12.  Melville  wrote  Strigis  with  a  false  quantity;  perhaps  Herbert 
emphasizes  it  with  perhorridas,  or  he  may  remember  Ov.  F.  vi,  139-40. 

XXIII  (p.  393),  1.  3.  Mutas  in  humanam  figurant  Sax  a.  See  note  on  Mem. 
Matris  Sacr.  xii.  8,  p.  595. 

PAGE  394, 1.  14.  Amphionis  testudine.  Cf.  Hor.  Ars  Poet.  394-6: 

Dictus  et  Amphion,  Thebanae  conditor  arcis, 
Saxa  movere  sono  testudinis,  et  prece  blanda 
Ducere  quo  vellet. 

XXV  (p.  395),  1.  19.    Scripturae  canones.  Not  only  should  the  debtor 
be  allowed  to  retain  his  clothes  (Deut.  xxiv.  13),  but  clothes  that  are  not  his 
(non  suam,  1.  23)  should  be  given  to  the  naked  (Ezek.  xviii.  7). 

XXVI  (p.  396),  1.  5.  Borrowed  from  Hor.  Sat.  n.  iii.  320:  'haec  a  te  non 
multum  abludit  imago.' 

XXVIII  (p.  397),  1.  14.  renouare:  retouch.  In  their  dislike  of  set  forms, 
Puritans  would  even  vary  Scriptural  prayers. 

XXIX,  1.  2.  Cf.  Ov.  Ars  Am.  iii.  193 :  'ne  trux  caper  iret  in  alas'. 

XXX,  11.  4-5.    Chary bdim  .  .  .  Vestramque  Scyllam.    Cf.  'The  British 
Church',  p.  109. 

XXXII  (p.  398),  1.  6.  Incalescit  fabula\  the  play  warms  up  in  Act  IV. 

XXXIII.  The  Oxford  resolution  against  the  Millenary  Petition  contained 
the  boast  that  'there  are  at  this  day  more  learned  men  in  this  kingdom  than  are 
to  be  found  among  all  the  ministers  of  religion  in  all  Europe  besides'.  Melville 
replied  with  a  catalogue  of  Protestant  divines  on  the  Continent  and  at  home. 

I.  1 6.  An  allusion  to  Constan tine's  labarum. 

PAGE  399,  1.  24.  Herbert  alludes  again  in  XXXIX.  17  to  the  royal  title, 
Fidei  Defensor. 

II.  31-2.   From  Ov.  Fast.  ii.  235-6,  Herbert  substituting  Catharos  for 
Fabios. 

XXXIV,  1.  3.  Cf.  Mart.  in.  1.  9:  'Quod  si  non  scombris  scelerata  poemata 
donas.' 

XXXVII  (p.  400),  11.  5-6.  vrbem  Quam  .  . .  nequeo  referre.  Edinburgh. 

PAGE  401, 1.  39.  Tinnitus  Berecynthios.  Cymbals  were  used  in  the  orgiastic 
worship  on  Mount  Berecynthus  in  Thessaly.  Cf.  Virg.  Geo.  iv.  64. 

XL  (p.  402).  Ad  Deum.  Mr.  Edmund  Blunden  gives  a  verse  translation 
of  this  poem  in  his  chapter  'George  Herbert's  Latin  Poems'  in  Essays  and 
Studies  by  Members  of  the  English  Association,  vol.  xix,  1934.  He  remarks 
that,  'in  spite  of  this  array  of  vast  acknowledgements'  to  King  James  and  other 
patrons,  'Herbert  had  praise  left  in  him  to  offer  to  the  Almighty,  and  his 
"Ad  Deum",  a  theory  of  inspiratipn,  reminds  one  of  Vaughan's  comment  that 
"  'twas  not  my  quill".'  The  opening  lines  and  the  last  are  an  imitation  of 
Hor.  C.  iv.  iii.  1-4  and  24,  scribo  being  substituted  for  spiro. 

PASSIO  DISCERPTA  (Page  404) 

The  two  collections  of  Latin  poems,  Passio  Discerpta  and  Lucus,  follow  the 
English  poems  in  MS.  Jones  B  62  in  Dr.  Williams's  Library,  and,  unlike  the 


COMMENTARY  591 

English  poems,  are  in  Herbert's  handwriting.  The  only  corrections,  except  of 
single  letters,  are  'Sera  nimis'  in  Lucus,  XXIII.  12,  and  'caecos'  in  XXXV.  7; 
they  are  made  in  the  author's  hand,  and  the  words  erased  cannot  be  deciphered. 
A  few  words  distinguished  by  larger  letters  are  represented  in  the  present 
edition  by  small  capitals.  A  clue  to  the  date  of  composition  is  afforded  by  the 
group  of  poems,  Lucus,  XXVI-XXV  III,  on  Urban  VIII  (Maffeo  Barberini) ; 
the  allusions  to  his  election  and  to  his  assuming  the  name  of  Urban  would  be 
most  naturally  made  soon  after  he  was  elected  Pope  in  Aug.  1623. 

V  (p.  404),  1.  3.  Sputando.  Mark  viii.  23  and  John  ix.  6. 

PAGE  405, 1.  6.  Mark  xi.  21:  'Rabbi,  ecce  ficus,  cui  maledixisti,  aruit.' 

VI.  'Thou  art  pricked  by  the  thorn,  I  by  the  rose.  Yet  thou  art  the  head, 
and  we  thy  members:  let  us  exchange;  be  thine  the  rose-garlands,  ours  the 
thorns.' 

VII.  1.  2.   For  the  shepherd's  pipe  (arundo),  cf.  Milton,  Comus,  1.  345: 
'pastoral  reed  with  oaten  stops.' 

1.  6.  Phil.  ii.  10:  'ut  in  nomine  Jesu  omne  genu  flectatur  caelestium, 
terrestrium  et  infernorum.' 

VIII.  In  Alapas.  Mark  xiv.  65: 'ministri  alapis  eum  caedebant.' 

XV  (p.  407),  1.  4.  Matt.  viii.  20:  'Filius  autem  hominis  non  habet  ubi 
caput  reclinet.' 

XVIII  (p.  408),  1.  2.  Sampson  vt  antl  fores.  The  same  comparison  is  found 
in  'Sunday',  p.  76, 11. 43-9. 

XIX,  1.  1 1.  Excesslt  ex  Ephebis.  The  phrase  is  used  in  Ter.  Andr.  i.  i.  24, 
in  imitation  of  the  Greek  cfcAfleiv  c£  €^j3cov,  to  reach  adolescence. 

XX.  The  Devil,  for  his  own  ends  (sibt),  dashed  to  pieces  God's  creature 
made  of  clay  {fictile  opus:  cf.  Gen.  ii.  7);  and,  when  the  Mosaic  Laws  were 
like  to  mend  the  pieces,  the  tables  of  stone  made  by  God  (tabulas  factas  opere 
Dei,  Exod.  xxxii.  16)  were  themselves  shattered  because  of  the  man-made  calf 
(facta  iuuenca).  Breaking  was  the  common  fate  of  Adam,  the  Ten  Command- 
ments, rocks  at  the  Crucifixion;  but  contrite  hearts  relieve  all  losses.  Eve  is 
included  in  vterque  (1.  i). 

XXI  (p.  409).  'With  Christ's  death  all  the  world  lost  its  Life:  so  you  may 
keep  your  doctrine,  Plato,  of  a  World-Soul,  if  you  will  admit  that  the  Anima 
Mundi  you  talked  of  is  Christ.' 


LUCUS  (Page  410) 

Lucus  was  used  specially  of  a  grove  sacred  to  a  deity.  Cf.  Sen.  Here.  Oct. 
956:  'nemoris  sacri  lucos  tenere.' 

1, 1.  i.  Gen.  i.  27:  'Et  creavit  Deus  hominem  ad  imaginem  suam.' 

1.  5.  docuisti  marmora  fere.  Cf.  'The  Church-floore',  p.  67,  1.  15,  and 
'Grieve  not  &c',  p.  136, 1.  23. 

V  (p.  411),  1.  4.  proforibus  sedendo  nuper.  Cf.  'Artillerie',  p.  139, 11.  1-2: 

As  I  one  ev'ning  sat  before  my  cell, 

Me  thoughts  a  starre  did  shoot  into  my  lap. 


592  COMMENTARY 

1.  8.  melcomedens.  Cf.  The  H.  Scriptures'  I,  p.  58, 1.  2:  'Suck  ev'ry  letter, 
and  a  hony  gain.' 

VI,  1.  2,  caetera  terra.  The  Thirty  Years'  War,  beginning  in  1618,  quickly 
involved  many  states,  while  James  I  pursued  his  pacific  policy. 

1.  8.  Cf.  John  vi.  19:  'vident  Jesum  ambulantem  supra  mare',  and  Gen. 
i.  2:  'Spiritus  Dei  ferebatur  super  aquas.' 

XIV  (p.  413).  Actsv.  15. 

XVI,  1.  6.  Cf.  Ov.  Am.  i.  ix.  46:  'Qui  nolet  fieri  desidiosus,  amet.' 

XX  (p.  414),  1.  3.  Aristotle  (Nic.  Eth.  i.  v.  4)  maintains  that  happiness  is 
nothing  that  lies  outside  us  and  that  depends  on  others.  Cf.  John  xvi.  22: 
'your  ioy  no  man  taketh  from  you.' 

1.  7.  Cf.  Hor.  Sat.  n.  vii.  86:  'in  se  ipso  totus,  teres  atque  rotundus.' 

1.  1 5.  The  morose  man  is  like  thick  sour  curds;  the  man  easily  impressed  is 
like  rennet. 

XXII,  1.  i.  Cf.  Pers.  Sat.  iv.  21:  'pannucea  Baucis'.  Philemon  and  Baucis, 
an  aged  couple,  had  but  poor  fare  to  offer  Zeus  and  Hermes,  coming  to  their 
hut  incognito. 

XXIII  (p.  415).  This  Consolatio  owes  much  to  Sen.  Ep.  xxiv.  19-20: 
'Memini  te  ilium  locum  aliquando  tractasse,  non  repente  nos  in  mortem 

incidere,  sed  minutatim  procedere;  cotidie  morimur Usque  ad  hesternum, 

quicquid  transiit  temporis,  periit;  hunc  ipsum,  quern  agimus,  diem  cum  morte 
dividimus.  Quemadmodum  clepsydram  non  extremum  stillicidium  exhaurit, 
sed  quicquid  ante  defluxit,  sic  ultima  hora,  qua  esse  desinimus,  non  sola 
mortem  facit,  sed  sola  consummat;  tune  ad  illam  pervenimus,  sed  diu  venr- 
mus.'  Seneca  then  quotes  the  line:  'Mors  non  una  venit,  sed  quae  rapit, 
ultima  mors  est.' 

XXVI  (p.  416).  If  it  is  Herbert  who  invents  the  reply  of  the  newly 
elected  Pope  to  the  anagram  Roma,  he  allows  the  Pope  to  have  the  better  of 
the  exchange  in  XXV  and  XXVI,  and  makes  amends  for  the  petulant  rejoinder 
of  XXVII  by  the  courteous  and  conciliatory  tone  of  XXVIII.  Urban  was 
addicted  to  writing  Latin  poems  in  classical  metres  on  sacred  themes,  e.g.  the 
Song  of  Simeon  in  sapphic  strophes.  Herbert  plays  on  the  meaning  ofurtanus 
as  witty. 

XXVIII  (p.  417),  1.  3.  Andrewes  engaged  more  than  once  in  theological 
controversy  with  Cardinal  Bellarmine  (i  542-1621),  and  so  did  James  I. 

XXIX.  The  title  is  made  up  of  0vaiav  £cu<rav  and  TTJV  Xoyutyv  Aar/oc/av 
vfiojv  in  Rom.  xii.  i. 

1.  2.  Cf.  Hor.  C.  in.  viii.  3 :  'positusque  carbo  in  caespite  vivo.' 

XXX,  1.  2.  'Dost  thou  submit  even  to  this  proof?'  The  word  indicium 
may  suggest  the  finger  (index)  with  Which  Thomas  probed  Christ's  side.  The 
autograph  has  indicium  clearly;  iudicium  is  an  attractive  emendation. 

1.  8.  Cf.  i  Pet.  v.  8:  'adversarius  vester  diabolus  tanquam  leo  rugiens  circuit, 
quaerens  quern  devoret.'  No  allusion  is  intended  to  any  Pope,  as  no  recent 
Pope  had  chosen  the  name  of  Leo,  except  Leo  XI  who  occupied  St.  Peter's 
chair  for  a  few  days  only  in  Apr.  1605. 

XXXII  (p.  418).  Triumphus  Mortis.  In  the  MS.  from  which  Pickering 
printed  this  poem  in  1836  it  is  entitled  Invcnta  Btllica  (here  cited  as  IB),  and 


COMMENTARY  593 

it  appears  to  be  a  revision.  The  awkwardness  of  making  Death  the  speaker  at 
the  beginning  and  end  of  the  poem,  as  it  appears  in  W,  is  avoided  in  IB  by 
slight  alterations  in  11.  i,  4,  7,  34,  49,  95,  100-1,  which  present  the  theme 
from  the  point  of  view  of  mortal  man.  If  the  MS.  could  be  traced  and  its 
authenticity  established,  IB  might  afford  a  preferable  text;  but  meanwhile  it 
seems  safer  to  print  from  Herbert's  autograph  version  in  IV.  There  are  some 
obvious  slips  in  IB,  some  of  which  may  be  due  to  Pickering's  faulty  transcrip- 
tion, e.g.  arces  1.  42,  Fustibales  1.  43,  Exults  1.  58,  sellae  1.  90.  Mr.  Blunden 
(op.  cit.  p.  37)  has  made  a  verse-translation  from  Pickering's  text. 

1.  2.  Emathius  torrens.  Caesar  defeated  Pompey  in  the  battle  of  Pharsalia 
in  48  B.C.  Cf.  Virg.  Geo.  i.  492. 

1.  3.  Daunia:  i.e.  Apulia,  where  Hannibal  defeated  the  Romans  at  Cannae 
in  216  B.C. 

1.  8.  ram  alia  mortem.  Probably  a  reference  to  Cain  clubbing  Abel,  as  the 
poem  ends  in  IB  with  an  allusion  to  this  murder  (1.  101). 

1.  13.  Cf.  Hor.  Sat.  H.  viii.  64:  *suspendens  omnia  naso.' 

1. 14.  Cicero  uses  amentatae  hastae  of  oratorical  shafts.  The  thong  (amentum) 
greatly  increased  the  'carry'  of  the  javelin  to  which  it  was  attached. 

1.  3 1 .  ad  palum.  Tilting  at  the  quintain  was  still  practised  in  Herbert's 
day. 

PAGE  419,  1.  41.  Siculique  inventa  rnagistri.  Archimedes  of  Syracuse 
devised  engines  of  war  for  the  defence  of  his  native  city  against  the  Roman 
attack  in  2 14  B.C.  He  is  alluded  to  again  in  Oratio  in,  p.  448, 1.  3 1 . 

1.  44.  Tityrus,  the  name  of  a  shepherd  in  Virgil's  Eclogues,  is  here  used  for 
the  shepherd  boy  David.  Goliath,  the  Philistine  from  Gath,  is  not  properly 
called  an  Edomite. 

1. 45.  Cf.  Juv.  Sat.  iv.  1 26:  *de  temone  Britanno  excidet  Arviragus.' 

1.  47.  Demetrius.  A  marginal  note  in  IB  reads  'Poliorcates,  cog.';  more 
correctly,  Poliorcetes  (besieger*  of  cities),  a  Greek  surname  (cognomen)  given  to 
Demetrius,  king  of  Macedonia,  for  his  attack  on  the  walls  of  Rhodes  with  huge 
engines  of  war. 

1.  57.  Pyrius  fu/uis:  gunpowder.  The  epithet  is  probably  coined  from 
rrvp.  Again  in  433.  33. 

1.  60.  rue  tare.  Primitive  man  had  coarse  food  and  no  table  manners;  his 
wife  is  described  by  Juvenal  (Sat.  vi.  10)  as  'saepe  horridior  glandem  ructante 
marito'. 

1.  62.  Caesar  and  other  military  writers  ustglans  of  the  acorn-shaped  ball  of 
lead  or  clay  which  was  discharged  against  the  enemy. 

PAGE  420,  1.  81.  Cocytia  is  not  the  only  false  quantity  in  Herbert's  verse, 
e.g.  trecentos  in  Lucus  xxm.  7. 

1.  82.  Portitor.  i.e.  Charon,  as  in  Prop.  iv.  xi.  7.  'And  the  tired  boatman  asks 
a  helping  hand'  (Blunden). 

1.  89.  Monachum.  Either  Friar  Bacon,  the  traditional  inventor  of  gun- 
powder, or  the  German  monk,  Berthold  Schwartz. 

1. 96.  A  Spanish  Jesuit,  Mariana,  in  his  De  Rege  et  Regis  Institutione  (i  599), 
defended  tyrannicide.  There  may  be  an  allusion  (sanguine  regum,  1.  98)  to  the 
assassination  of  Henri  III  and  Henri  IV. 

917.15  Q  q 


594  COMMENTARY 

XXXIV  (p.  421).  cmarqOiov.  A  word  coined  to  describe  the  disciple  of 
Jesus  'who  leaned  on  his  breast  at  supper'  (cm  TO  arrjBos  atirovt  John  xxi.  20). 

XXXV,  1.  3.  sine,  te  cernam.  Herbert  puns  on  the  imperative  sine  here  and 
the  preposition  in  1.  6. 

MEMORIAE  MATRIS  SACRUM  (Page  422) 

Herbert's  mother  was  buried  in  Chelsea  parish  church  on  8  June  1627. 
Donne  preached  in  that  church  on  Sunday,  i  July,  and  on  7  July  A  Sermon  of 
commemoracon  of  the  ladye  Danvers  by  John  Donne  .  .  .  with  other  Commemo- 
rations of  her  by  George  Harbert  was  entered  at  Stationers'  Hall  on  behalf  of 
Philemon  Stephens  and  Christopher  Meredith.  The  only  title  given  by 
Herbert  to  his  elegiac  verses  is  Memoriae  Matris  Sacrum ;  the  word  Parentalia, 
which  does  not  occur  in  the  1627  book,  probably  originated  with  Oley's 
description  (Remains,  sig.  b.7).  Mr.  Blunden  (op.  cit.)  gives  verse-translations 
of  I,  II,  V,  X,  and  XL 

1, 1.  4.  Herbert's  tears  are  as  drouth  compared  with  those  of  the  choir  of 
mourning  Virtues.  Cf.  Hor.  C.  i.  xxiv.  5-8. 

I.  6.  sepia  iusta.  The  oddest  figure  of  a  man  being  ,mixed  with  a  river  to 
produce  ink  that  ever  was  contrived'  (Blunden).   Herbert's  Mater  becomes 
his  Metra  (verses). 

II,  11.  5-6.  In  race  of  such  a  loss  grief  may  be  indulged  without  breach  of 
dignity  and  seemly  reserve.  Cf.  Hor.  C.  i.  xxiv.  1—2:  *Quis  desiderio  sit  pudor 
aut  modus  tarn  cari  capitis?' 

1.  10.  comptu.  Cf.  I  Pet.  iii.  3-4.  J.  R.  Planche*  (British  Costume,  p.  331) 
quotes  from  Stubbes's  Anatomie  of  Abuses  a  description  of  the  'stately  turrets' 
which  Elizabethan  ladies  made  of  their  hair  and  its  ornaments.  Cf.  Prudentius, 
Psych,  v.  183:  Turritum  tortis  caput  accumulant  in  altum  crinibus.' 

I.  15.  nimbum.   Cf.  Planche*,  p.  322:  'An  enormous  ruff,  rising  gradually 
from  the  front  of  the  shoulders  to  nearly  the  height  of  the  head  behind, 
encircled  the  wearer  like  the  nimbus  or  glory  of  a  saint.' 

PACE  423, 1.  2 1 .  crudo\  early.  She  makes  her  round  punctually  and  does  not 
keep  her  servants  working  after  the  proper  time. 

II.  39-41.  The  gentle  hand  that  wrote  so  fair  deserves  to  lie  in  no  dust  less 
precious  than  the  golden  sands  of  the  Pactolus. 

Ill  (p.  424).  The  sunbeams  remind  him  of  Jacob's  Ladder;  can  they  bring 
down  his  mother  to  him?  No,  she  must  remain  where  she  is  (1.  10),  but  by 
those  rays  he  may  hope  to  reach  her. 

IV,  1.  8.  pellibus  exuor.  'When  I  join  in  the  music  of  the  spheres,  I  cast  off 
my  slough,  "this  muddy  vesture-of  decay".' 

V  (p.  425),  1.  14.  Satis.  God  gives  graves  without  price  (cf.  Isa.  Iv.  i)  to 
all  things  that  grow  in  the  earth. 

VI.  Herbert  reproves  his  physician  for  feeling  his  pulse.  *I  am  sick,  but 
my  sickness  is  of  the  mind.' 

VII  (p.  426),  1.  12.  Astraea,  daughter  of  Themis,  was  last  of  the  immortals 
to  leave  earth  at  the  end  of  the  Golden  Age. 

1.  1 3.  Examine.  Themis  is  represented  on  coins  with  her  balance. 


COMMENTARY  595 

VIII  (p.  427),  1. 9.  Cf.  Mark  x.  3  8 :  'Potestis  bibere  calicem  quern  ego  bibo  ?' 

IX,  1.  7.  On  27  June  1627,  within  a  few  weeks  of  Lady  Danvers's  death, 
Buckingham  sailed  from  Stokes  Bay  with  about  one  hundred  ships  and  6,000 
troops  for  the  relief  of  La  Rochelle.  The  ill  success  of  the  expedition  would 
not  have  been  known  when  this  poem  was  published.  Cf.  Gallutque  marinis> 
1.  n. 

1.  1 1 .  Count  Tilly,  commanding  the  army  of  the  Catholic  League,  totally 
defeated  Christian  IV  of  Denmark  at  Lutter  on  27  Aug.  1626. 

1.  14.  nimijs  aquis.  From  this  and  from  the  next  poem  we  may  infer 
that  it  was  a  very  rainy  summer,  which  Herbert  represents  as  Nature  mourn- 
ing for  his  mother. 

X  (p.  428),  1.  9.  Scotiae  binae\  Scotland  and  Ireland.  At  the  time  of  Lady 
Danvers's  death,  her  eldest  son  had  an  Irish  peerage  only,  of  Castle-island, 
county  Kerry,  from  the  name  of  an  estate  which  was  inherited  by  his  wife, 
Mary,  daughter  of  Sir  William  Herbert.  The  long  residence  of  the  Herbert 
family  on  the  Welsh  border  explains  the  grief  of  Cambria  peruetusta. 

XII  (p.  429),  1.  3.  Molossorum.  Wolf-dogs  used  by  Epirot  shepherds. 

1.  8.  optim&  PiTr/ia*.  Medusa  turned  men  who  saw  the  snakes  in  her  hair 
to  stone;  Pyrrha  did  the  reverse.  When  Deucalion  and  Pyrrha  alone  survived 
the  flood,  the  stones  which  they  flung  over  their  shoulders,  in  obedience  to  an 
oracle,  became  men  and  women  to  repopulate  the  earth  (Ov.  Met.  i.  383—93). 

1.  10.  From  belluis  in  the  next  line,  and  from  Tigris  having  an  initial  capital, 
we  may  infer  a  pun  on  the  tigress  and  the  river.  Roman  interest  in  Stoicism 
dates  from  the  visit  of  Diogenes  Babylonius,  who  was  sent  with  two  other 
envoys  from  Athens  in  155  B.C.  Panaetius,  who  did  much  to  popularize 
Stoicism  in  Rome,  was  his  pupil.  Lucian  (Macr.  Ixii.  20)  describes  Diogenes 
as  a  native  of  Seleucia  on  the  Tigris. 

XV,  1.  2.   Bcov  ycwpyiov.  From  i  Cor.  iii.  9. 

XVII  (p.  431),  II.  9-io.-  Cf.  Horn.  II.  ix.  9. 

XIX,  1.  8.  A  colon  is  needed  after  Stulta  (vocative);  the  poet  would  hardly 
condemn  his  tributes  to  his  mother  as  foolish  things.  'You  drove  me  to  it,  and 
I  write;  but  hearken,  foolish  Muse:  this  once  I  write,  but  not  again.' 


ALIA  POEMATA  LATINA  (Page  432) 

These  occasional  poems  are  for  the  first  time  arranged  chronologically. 
The  relative  order  of  the  three  poems  addressed  to  Bacon  cannot  be  deter- 
mined, but  they  are  not  far  apart  in  time. 

In  Obitum  Henrici  Principis  (Page  432) 

Henry  Frederick,  eldest  son  of  James  I,  died  of  typhoid  fever  on  6  Nov. 
1612  at  the  age  of  nineteen.  Herbert,  who  was  also  nineteen,  wrote  these 
poems  a  few  months  before  he  took  his  B.A.  degree;  they  are  his  first  poems  to 
be  printed.  Fuller  (Ch.  Hist,  x,  §  22),  after  mentioning  the  tributes  of  both 
universities  to  this  promising  prince,  quotes  lines  of  Giles  Fletcher  and 


596  COMMENTARY 

continues:  'Give  me  leave  to  adde  one  more,  untranslatable  for  its  Elegancy, 
and  Expressivenesse: 

Ulteriora  timens  cum  morte  paciscitur  Orbis? 

Fuller's  marginal  note  reads:  'Made  by  Mr.  George  Herbert? 

1.  3 1 .  lac  tare.  This,  the  reading  of  161 2,  is  corrected  by  all  modern  editors 
to  the  more  familiar  word  laetare,  but  lactare,  to  deceive  with  false  hopes, 
gives  the  better  sense. 

PACE  433,  L  33.  Pyrij  de pulueris  ictu.  'Why  did  the  fates  spare  the  prince 
in  the  Gunpowder  Plot,  if  he  was  to  die  of  disease  before  he  reached  man- 
hood?' 

I.  43.  Taken  from  Virg.  Eel.  viii.  4:  'Et  mutata  suos  requierunt  flumina 
cursus.' 

In  Na tales  et  Pascha  Concurrences  (Page  434) 

Grosart  (ii.  178)  compares  Donne's  poem  'Upon  the  Annuntiation  and 
Passion  falling  upon  one  day.  Anno  Dni  1608',  and  suggests  that  Donne's 
and  Herbert's  poems  'probably  both  were  written  on  the  same  occasion' ;  but 
this  is  out  of  the  question,  as  Donne  treats  of  the  concurrence  of  Lady  Day 
(25  Mar.)  and  Good  Friday,  and  Herbert  of  the  concurrence  of  his  own 
birthday  (3  Apr.)  and  Good  Friday.  Good  Friday  fell  on  3  Apr.  in  1607, 
when  Herbert  was  14,  and  again  in  1618  and  1629;  1618  seems  the  most 
likely  date  for  this  poem,  as  it  reflects  Herbert's  earlier  manner.  Pascha, 
though  later  used  for  Easter,  was  in  early  Christian  use  applied  to  the  com- 
memoration of  the  day  of  the  Crucifixion  (J.  Dowden,  The  Church  Tear  and 
Kalendar,  p.  104),  and  the  contents  of  the  poem  show  that  Herbert  has  Good 
Friday  in  mind.  Easter  Day  did  not  fall  on  3  Apr.  in  his  lifetime. 

II.  9-10.    As  in  11.  7-8,  a  present  subjunctive  is  followed  by  a  future 
indicative;  the  emendation  vbi  will  make  1.  9  subordinate  to  1.  10,  as  1.  7  is  to 
1.  8.  Herbert  is  very  free  with  his  use  of  the  subjunctive  in  subordinate  clauses. 

In  Obitum  Reglnae  Annae  (Page  435) 
Anne  of  Denmark,  James  I's  consort,  died  on  2  Mar.  1618/19. 

Ad  Autorem  Instaurationis  Magnae  (Page  435) 

This  and  the  next  two  poems  are  addressed  to  Bacon.  On  Herbert's  close 
association  with  Bacon  see  Introduction,  p.  xl.  Novum  Organum,  the  second 
part  of  Ins  fa  ura  tio  Magna,  was  published  on  12  Oct.  1620. 

Comparatio  inter  Munus  et  Librum  (Page  435) 

Herbert,  as  Orator,  acknowledged  Bacon's  gift  of  his  book  to  the  University 
in  a  letter  dated  4  Nov.  1620  (see  pp.  463,  606).  Bacon  had  used  his  office 
(munui)  of  lord  chancellor  in  the  interest  of  Cambridge  (Epistolae  v  and  xiv). 


COMMENTARY  597 

In  Honorem  D.D.  Verulamiiy  &c.  (Page  436) 

This,  the  most  famous  of  Herbert's  Latin  poems,  besides  appearing  in 
several  manuscript  collections,  was  printed  in  four  books  with  different 
editors  in  twenty-five  years.  Its  first  appearance  in  print,  so  far  as  can  be  dis- 
covered, is  in  an  unexpected  quarter;  it  stands,  with  his  name  and  his  style  as 
Public  Orator,  next  after  the  tide-page  of  Caesares,  a  collection  of  Latin  verse 
by  an  Italian  Jesuit,  Emanuele  Tesauro  (Thesaurus),  printed  at  Oxford  by 
Leonard  Lichfield  in  1637,  the  only  other  poem  not  by  the  author  being  one 
by  the  Dutch  scholar  Heinsius.  The  book  is  called  the  second  edition; 
Herbert's  poem  is  not  in  the  first  edition,  printed  at  Lyons  in  1635.  The 
explanation  of  Tesauro's  book  being  accepted  by  an  Oxford  printer  may  be 
that  he  had  left  the  Society  in  1634  (Somervogel,  Bibliotheque  de  la  Compagnie 
de  Jtsus,  vol.  vii,  p.  1943) ;  but  he  is  still  described  as  'e  societate  lesu'  on  the 
title-page  of  the  Oxford  volume.  It  may  have  occurred  to  the  author  or  the 
printer  to  help  the  sale  of  a  foreigner's  book  by  placing  in  a  prominent  position 
Herbert's  much-talked-of  poem.  The  Duke  of  Devonshire's  MS.  is  nearer  to 
the  text  found  in  Caesares  than  to  the  versions  in  other  seventeenth-century 
books;  the  author  is  there  described  as  'Gulielmus  Herbert,  Orator  publicus 
in  Acad:  Cantabr.' 

The  title  of  the  poem  suggests  that  the  date  of  composition  must  lie  between 
27  Jan.  1620/1,  when  Bacon  was  created  Viscount  St.  Alban,  and  the  follow- 
ing i  May,  when  he  was  deprived  of  the  Great  Seal. 

1. 4.  Inductionis  Dominus.  A  principal  theme  of  Book  II  ofNwttm  Organum 
is  the  improvement  in  the  method  of  inductive  reasoning. 

1.  5.  magister  .  .  .  Artium.  Bacon  received  his  M.A.  on  27  July  1594;  he 
proceeded  to  no  higher  degree. 

1.  12.  Promus:  a  steward,  one  in  charge  of  a  storehouse.  There  is  probably 
an  allusion  to  Bacon's  having  compiled  for  his  own  use  a  collection  of  adages 
and  proverbs,  English  and  foreign,  in  a  MS.  volume,  now  in  the  British 
Museum,  entitled  A  Promus  of  Formularies  and  Elegancies  \  it  was  not  fully 
printed  till  1882. 

Fugator  Idolum.  An  allusion  to  the  refutation  of  the  idols  of  the  tribe,  the 
cave,  the  market-place,  and  the  theatre,  in  Book  I  of  Novum  Organum. 

1.  21.  matriSy  sc.  Veritatis  (cf.  1.  23). 

PAGE  437, 1.  27.  probe,  the  reading  in  Caesares  and  the  Devonshire  MS.,  is 
altered  to  the  more  familiar  wordprope  in  all  other  MSS.  and  reprints,  although 
'thoroughly'  makes  better  sense  here  than  'almost',  and  with^r^  the  line  is  a 
syllable  short. 

Aethiopissa  ambit  Cestum  (Pagje  437) 

For  the  English  poem  addressed  to  Bacon,  which  the  author  of  this 
'Blackamoor*  Latin  poem  sent  with  it,  see  above,  p.  209.  Aethiopissa  is  as 
secular  as  anything  attributed  to  Herbert.  Included  in  the  Poems  (1657)  of 
Henry  King,  Herbert's  contemporary  at  Westminster,  is  a  free  translation  of 
'Aethiopissa'  (without  Herbert's  name)  headed  'A  Blackmoor  Mayd  wooing 


598  COMMENTARY 

a  fair  Boy:  sent  to  the  Author  by  Mr.  Hen.  Rainolds',  and  King's  rejoinder, 
'The  Boyes  Answer  to  the  Blackmoor'.  The  two  poems  are  also  found  in  a 
MS.  dated  1647.  Reynolds,  a  friend  of  Dray  ton,  translated  Tasso's  Aminta 
(1628).  John  Cleveland  included  in  The  Character  of  a  London  Diurnal, 
with  Several!  Select  Poems  (1647)  an  inversion  of  the  same  theme,  'A  Faire 
Nymph  scorning  a  Bkck  Boy  courting  her';  he  exactly  reproduces  Herbert's 
11.  9-10: 

My  face  is  smoak,  thence  may  be  guest 
What  flames  within  have  scortch'd  my  brest. 

T.  Browne  (Pseudodoxia,  v.  xxii.  8)  discusses  the  saying  *That  smoake  doth 
follow  the  fairest',  and  quotes  a  parasite's  description  of  himself  in  Athenaeus: 
'Like  smoake  unto  the  Fair  I  fly.' 

Dunt  petit  Infantem  (Page  437) 

True  Copies  of  all  the  Latine  Orations  (1623)  prints  the  speeches,  including 
Herbert's  (see  p.  440),  on  the  occasion  of  degrees  being  conferred  on  the 
Spanish  and  Flemish  ambassadors  on  27  Feb.  1622/3,  and  also  the  Vice- 
Chancellor's  Oration  at  the  visit  of  James  I  on  12  Mar.  following  (wrongly 
given  there  as  19  Mar.).  The  Vice-Chancellor  ends  with  the  customary  Dixi, 
which  is  immediately  followed  by  this  epigram,  without  explanation  or  author's 
name.  In  the  English  translations  at  the  end  of  the  book  a  version  of  the 
epigram  is  given,  again  without  author's  name. 

Joseph  Mede  (Meade),  writing  from  Christ's  College  to  his  cousin  Sir 
Martin  Stutevile  on  1 5  Mar.  (B.M.  MS.  Harl.  389,  f.  298),  states  that  on  the 
previous  Wednesday  (12  Mar.)  King  James  witnessed  the  Latin  comedy 
Loiola.  'At  dinner  before  the  comedy  there  talke  in  the  presence  (as  I  heare) 
was  most  of  the  Prince',  that  is,  of  Charles's  visit  to  Spain  to  negotiate  a 
marriage  with  the  Infanta.  Mede  adds  that  Dr.  Richardson,  Master  of 
Trinity,  'brought  before  the  King  a  paper  of  verses  in  manner  of  a  Epigram 
which  B[ishop]  Neale  &  others  read.  A  friend  of  mine  over  the  Bishops 
shoulder  gott  two  of  them  by  heart',  which  he  proceeds  to  quote.  A  week 
later  (ibid.  f.  300)  he  writes:  'I  will  give  you  the  Epigram  whole  which  our 
orator  made.'  Though  Mede's  account  of  the  circumstances  is  worth  having, 
his  version  of  the  epigram  has  not  the  authority  of  the  official  True  Copies, 
but,  as  it  is  found  in  books  which  are  still  consulted  (e.g.  Nichols,  The  Progresses 
of  King  James  I,  iv.  838,  and  C.  H.  Cooper,  Annals  of  Cambridge,  iii.  158) 
it  is  worth  recording.  For  Herbert's  'Farewell  Speech'  on  the  king's  leaving 
Cambridge,  see  above,  p.  443. 

1.  i.  Infantem.  Currency  has  been  given  in  many  books  to  a  mistaken 
reading  Infantam,  and  its  origin  can  be  expkined.  Mede  wrote  a  above  the 
letter  e  of  Infantem,  and  in  the  margin  'a  The  Infanta*.  Baker,  in  his  tran- 
script of  Mede's  letter  (B.M.  MS.  Harl.  7041),  took  this  to  be  a  correction  to 
Infantam,  and  so  wrote  the  word.  There  can  be  no  doubt  that  Herbert  used 
Infantem,  a  noun  of  common  gender,  there  being  no  recognized  Latin  form 
Infanta. 


COMMENTARY  599 

The  copy  of  these  lines,  pasted  in  a  copy  of  Walton's  Lif e  of  Herbert  (1670), 
once  owned  by  Pickering  and  now  at  Harvard,  is  not  in  Herbert's  hand,  and 
there  is  no  example  of  his  signing  his  first  name  'Geor.',  as  in  this  copy. 

In  Obitum  Francisci  Vicecomitis  Sancti  Albani  (Page  438) 

M emoriae  Francis  ri  Barents  deVerulamio  Sacrum  (London,  1626),  in  which 
this  poem  first  appears,  is  a  Cambridge  tribute  to  her  famous  son,  who  died  on 
9  Apr.  1626.  The  Latin  preface  is  by  William  Rawley,  Bacon's  chaplain,  but 
it  may  be  surmised  that  Herbert  had  a  considerable  part  in  collecting  the 
contributors  (see  Introduction,  p.  xxx).  Memoriae  was  reprinted  in  Harleian 
Miscellanies,  vol.  x,  1813;  a  note  on  p.  301  states  that  in  Herbert's  copy  of 
Memoriae  (which  cannot  now  be  traced)  he  has  transcribed  a  Dedication  to 
Prince  Charles  and  a  poem  to  Bacon,  both  of  them  taken  from  Thomas 
Peyton's  The  Glasse  of  Time  (1620  and  1623).  E.  K.  Rand  caused  to 
be  privately  printed  A  Translation  of  32  Latin  poems  in  honor  of  Francis 
Bacon  (Boston,  1904).  G.  Cantor  edited,  with  a  German  translation, 
Die  Rawley'sche  Sammlung  von  32  Trauergedichten  auf  F.  Bacon  (Halle, 
1897). 

In  Sacram  Anchoram  (Page  438) 

Donne's  Latin  verses,  'To  Mr.  George  Herbert,  with  one  of  my  Seal[s],  of 
the  Anchor  and  Christ',  with  an  English  version,  appeared  in  Poems.  By 
y.  D.  (1650),  and  in  the  editions  of  his  Poems  in  1654  and  1669.  Herbert's 
Latin  lines  in  answer,  with  an  English  version,  followed  in  these  three  editions. 
Herbert's  Latin  verses,  without  a  translation,  appeared  in  Herbert's  Remains 
(1652).  In  all  these  editions  the  couplet  beginning  'Munde,  fluas'  ended  the 
poem,  and  the  corresponding  English  couplet  was  at  the  end  in  the  Donne 
editions.  In  this  form  the  Latin  poem  consisted  of  a  set  of  seven  lines,  followed 
by  two  disconnected  triplets  and  a  final  couplet;  and  this  was  represented  in 
the  English  version  by  a  set  of  eight  lines,  followed  by  two  quatrains  and  a 
couplet.  But  in  Walton's  Life  of  Donne  (1658),  where  Herbert's  English 
lines  appear,  with  the  first  two  lines  and  a  half  only  of  the  Latin,  the  couplet  is 
attached  to  the  first  set,  and  is  followed  by  the  first  quatrain  only.  This  appears 
to  be  the  right  place  for  the  couplet  both  in  the  Latin  and  the  English,  and  I 
follow  Sir  Herbert  Grierson  in  adopting  this  order  (The  Poems  of  John 
Donne,  ii.  261-2);  as  he  says,  the  two  disconnected  stanzas  'may  or  may  not 
be  by  Herbert'.  The  opening  lines  are  addressed  to  Donne,  but  the  additional 
stanzas  seem  to  be  written  after  his  death  on  31  Mar.  1631. 

In  his  Life  of  Herbert  (1670)  and  the  collected  Lives  (1670)  Walton  desired 
'to  add  one  testimony'  to  what  he  had  already  written  in  his  Life  of  Donne 
(1658)  about  Donne's  friendship  with  Herbert,  'namely,  that  a  little  before 
his  death,  he  caused  many  Seals  to  be  made,  and  in  them  to  be  ingraven  the 
figure  of  Christ  crucified  on  an  Anchor,  which  is  the  emblem  of  hope,  and  of 
which  Dr.  Donne  would  often  say,  Crux  mihi  Anchor  j .  Herbert  and  Walton 
himself  were  among  the  friends  who  received  seals,  and  'at  Mr.  Herberts 
death,  these  Verses  were  found  wrap't  up  with  that  Seal  which  was  by  the 


6oo  COMMENTARY 

Doctor  given  to  him'.  Here  follows  the  set  of  four  lines  beginning  'When  my 
dear  Friend',  which  seems  to  be  a  pastiche  of  the  first  quatrain  and  of  the 
couplet  beginning  'Let  the  world  reel',  or  perhaps,  in  Walton's  manner,  he 
has  trusted  to  his  memory.  The  fact  that  he  omitted  the  second  quatrain  from 
his  Life  of  Donne  (1658)  and  both  quatrains  from  his  revision  of  that  life  in 
the  collected  Lives  (1670)  may  indicate  that  he  doubted  their  authenticity, 
and  preferred  the  version  which  he  gave  for  the  first  time  in  his  Life  of  Herbert 
(1670). 

ORATIONES 

I.   Oratio  cor  am  Legatis  (Page  440) 

In  view  of  the  projected  marriage  of  Prince  Charles  with  the  Infanta  of 
Spain  it  was  politic  of  the  university  of  Cambridge  to  pay  honour  to  the 
representatives  of  the  Habsburg  thrones.  Charles  and  Buckingham  had  left 
Engknd  on  17  Feb.  1622/3,  travelling  incognito  to  Madrid.  Ten  days  later 
Don  Carlos  de  Coloma,  the  Spanish  ambassador,  and  Ferdinand,  Baron  de 
Boyschot,  ambassador  of  Isabella,  archduchess  of  Austria  and  sovereign  ruler 
of  Flanders,  were  admitted  Masters  of  Arts  at  a  special  Congregation.  The 
orations  of  the  Vice-Chancellor,  the  Orator,  and  others  were  'published  by 
command',  with  English  translations.  There  is  nothing  to  determine  whether 
Herbert  was  himself  responsible  for  the  translation  of  his  oration. 

1.  1 8.  Herculeas  columnas:  the  Straits  of  Gibraltar. 

1.  23.  lacobus  tutelaris  Diuus.  The  shrine  of  St.  James,  patron  saint  of 
Spain,  at  Compostella  was  a  famous  place  of  pilgrimage. 


II.   Oratio  in  Discessum  Regis  ab  Academta  (Page  443) 

James  I  paid  his  third  visit  to  Cambridge  on  Wednesday  12  Mar.  1622/3, 
when  he  attended  a  performance  of  the  Latin  play  Loiola  by  John  Hacket. 
Mede,  writing  to  Stutevile  on  the  Saturday  following,  remarks  that  the  king 
'expressed  no  remarkable  mirth  thereat.  He  laughed  once  or  twice  toward  the 
end.'  Baker,  in  his  Cambridge  Collections  (B.M.  Harl.  MS.  7041,  f.  38V), 
cites  a  contemporary  account  of  what  followed  the  comedy.  After  refresh- 
ments they  brought  the  king  'to  the  door,  entring  into  yc  Court,  where  his 
Coach  did  wait  for  him:  but  his  Majesty  was  pleased  to  stay  there,  while  the 
Orator  Mr.  Herbert  did  make  a  short  Farewell  Speech  unto  him.  Then 
he  called  for  a  copy  of  the  Vice-Chancellor's  Speech,  &  likewise  for  an  Epi- 
gram the  Orator  made.'  (For  the  epigram,  see  above,  p.  437.)  The  Orator's 
speech,  from  a  copy  in  the  Record  Office,  is  here  printed  for  the  first  time. 

1.  1 5.  lateral  the  Orator's  lungs.  Cf.  Cic.  Verr.  ii.  4.  30,  §  67:  'quae  vox, 
quae  latera,  quae  vires !' 

1.17.  omnia  disponit  suauiter.  Quoted  from  Wisdom  viii.  i. 

1.  19.  vapulant  lesuitae.  An  allusion  to  the  play  Loiola.  James  I  in  many 
of  his  writings,  notably  in  A  premonition  to  All  Monarches  and  States  of 


COMMENTARY  601 

Christendom  (1609),  attacked  the  Jesuits.  'He  stood  in  the  lists  as  champion 
against  the  most  redoubtable  controversialist  of  the  time,  Cardinal  Bellarmine' 
(C.  J.  Sisson  in  Seventeenth  Century  Studies,  p.  57). 

PAGE  444,  11.  2-3.  'We  can  only  emulate  your  Majesty's  remarkable 
qualities  by  being  ourselves  remarkable  for  the  brevity  of  our  oration;  our 
eloquence  is  our  dumbfoundedness.' 


III.   Qratio  Caroli  Reditum  celebrant  (Page  444) 

After  nearly  six  months  in  Spain  Charles  and  Buckingham  were  obliged  to 
recognize  the  failure  of  their  expedition,  and  they  landed  in  England  on 
5  Oct.  1623.  The  Spanish  match  was  very  unpopukr  in  England,  and  the 
news  of  the  prince's  return  with  his  marriage  ring  now  free  to  bestow  else- 
where (p.  444, 11.  19—22)  was  received  with  great  rejoicings  at  Cambridge,  as 
generally  throughout  the  country.  On  8  Oct.  'the  University  assembled;  in 
the  forenoone  to  a  gratulatorie  Sermon  at  St.  Marie's,  in  the  afternoone  to  a 
publick  Oration'  (letter  of  Mede  to  Stutevile,  n  Oct.).  Apart  from  the 
extravagant  adulation  of  Charles,  the  most  striking  feature  of  Herbert's  oration 
is  the  vehement  indictment  of  war  (447.26— 449.1 1).  S.  R.  Gardiner  (Hist, 
of  EngL  1603-42,  vii.  266-7)  credits  Herbert  with  courage  and  sincerity, 
since  'it  was  no  secret  that  the  Prince  had  come  back  bent  on  war.  .  .  .  From 
Charles,  rushing  headlong  into  war,  the  lover  of  peace  had  no  favour  to  expect.' 

1.  14.   Poly  crates.  Hdt.  iii.  40-3. 

PAGE  445,  1.  27.  purpur&.  As  Grosart  noted,  doctors  would  be  wearing 
scarlet. 

PAGE  446, 1.  12.  si  cochlea*  colligeret.  Caligula,  having  brought  an  army  to 
the  north  coast  of  Gaul  A.D.  40,  as  if  to  invade  Britain,  gave  orders  to  collect 
shells,  which  he  called  the  spoils  of  conquered  Ocean. 

1.  14.  si  muscas  captaret.  Suetonius  says  of  Domitian  that  he  was  wont 
'muscas  captare  ac  stilo  praeacuto  configere'  (Domit.  3). 

1.  15.  Austriacam  familiam.  Philip  IV,  who  ascended  the  Spanish  throne 
in  1621,  was  a  great-grandson  of  Charles  V,  of  the  House  of  Austria. 

1.  1 6.  'Aquila  non  captat  muscas'  (Erasmi  Adaglorum  Chiliades  Tres, 
1 508,  in.  clxxvii).  Erasmus  comments  on  it:  'Summi  uiri  negligunt  minutula 
quaepiam.  Animus  excelsus  res  humiles  despicit.' 

1.  19.  Medicorum  Alpha:  Hippocrates.  Galen,  De  constitution  artis 
medicae  ad  Patrophilum,  §  7  (Ktihn,  i.  247).  Galen  has  ovScWr*  for  OVK. 
I  owe  this  reference  to  Dr.  Charles  Singer. 

1.  19.  Thrace s  dicti  sunt  a/tan.  Strabo  (vii,  p.  296)  reports  that  Posidonius 
speaks  of  Mysians  who  lived  on  milk  foods  and  of  Thracians  oc  xwpis  y wai/cos- 
£<2<n,  quoting  Horn.  II.  xiii.  4-6  in  support. 

1.  20.  drifj,{av  7Tpocr€drjK€  rot?  aya/Aoi?.  Plut.  Lycurg.  xv. 

PAGE  447,  11.  5-8.  An  edition  of  the  Germania  of  Tacitus,  published  at 
Augsburg  in  1580,  has  a  section  'Etymologiae  Quaedam  Cimbriacae,  e 
loannis  Geropij  opere  historico'  with  this  sentence  on  p.  267:  'CONING: 
Regis  a  scientia,  potentia,  audacia:  a  quibus  populus  pendeat,  konnen,  kirn.' 


602  COMMENTARY 

Etymologists  no  longer  allow  this  derivation,  but  Carlyle  still  made  use  of  it 
in  his  lecture  The  Hero  as  King*  (On  Heroes,  1841). 

11.  14-15.  'OravS€KpTj7rlsK.T.X.  Eur.  Here.  Fur.  1261-2.  The  first  line, 
as  printed  in  162  3,  has  two  errors  and  does  not  scan  ;  it  is  probable  that  Herbert 
did  not  see  the  proof. 

11.  31-2.  *0rav  vo/xcu?  K.T.\.  Xen.  Mem.  11.  ix.  7. 

11.  34—5.  fraenaferox  spumantia  mandit.  From  Virg.  Aen.  iv.  135. 

PAGE  448,  11.  1-4.  lam  nunc  minact  &c.  Hor.  C.  n.  i.  17-20,  Herbert 
substituting  Stringuntur  for  Perstringis. 

11.  14-15.  Elptfirr)  yetopyov  K.T.\.  The  lines  are  attributed  to  Menander 
and  should  read 


TOP  yewpyov  KOV  •nrpais 

Tp€<j>€l  Ka\0)S,  TToXejJLOS  &€  KOV  TTcSlO)  KCLK&S  '. 


11.  31-2.  When  Syracuse  was  taken  by  Marcellus  in  212  B.C.,  Archimedes 
was  killed  by  Roman  soldiers  while  he  was  engaged  upon  a  mathematical 
problem.  See  note  on  Lucus  xxxn.  41  (p.  593). 

I.  36.  perdiae,  pernoctes.  Willmott's  emendation  perdies  is  clearly  wrong, 
as  Herbert  had  precedent  for  his  phrase  in  Aulus  Gellius  2.  1.  1  :  'stare  solitus 
Socrates  dicitur,  pertinaci  statu  perdius  atque  pernox.' 

PAGE  449,  11.  14-1  5.  Zaxfrpovuv  cart  /c.r.A.  Plut.  Apoph.  Reg. 

II.  17—18.  Leones  mansueti.  Cf.  'Humilitie',  p.  70,  11.  9—10. 

1.  21.  lacum,  culus  altitudo  ignota  erat.  Dionysius  of  Halicarnassus  (Ant. 
Rom.  i.  xv)  describes  a  lake  in  the  Sabine  country  as  bottomless  and  as  conse- 
crated to  Victory.  It  was  called  the  umbilicus  of  Italy  and  was  regarded  as  so 
sacred  that  its  banks  might  only  be  approached  at  certain  festivals. 

1.  24.  nullis  perspicillis,  ne  Belgicis  quidem.  Kepler  in  1610  and  Galileo 
in  1610/11  used  perspicillum  of  the  telescope  recently  invented  in  the  Low 
Countries.  Cf.  Musae  Resp.  viii.  n:  'Quisquis  tuetur  perspicillis  Belgicis', 
and  'that  Dutch  optick'  in  'To  the  Queene  of  Bohemia',  1.  13. 

PACE  450,  11.  8-9.  Tv</>\ov$  tlvai  /c.r.A.  PhiloJudaeus,n.ii(DeAbrahamo). 

1.  1  6.  Ficini  quo  pacto  &c.  Cato,  de  Re  Rustica,  i.  2.  Seneca  used  the 
phrase  Catonianapraecepta,  e.g.  in  Ep.  xciv.  27. 

1.  28.  ligna  obliqua\  beams  leaning  towards  and  upon  each  other,  like  the 
two  sides  of  the  letter  A. 

PAGE  451,  1.  4.  de  Tagof  Pactolo.  The  Spanish  river  Tagus,  like  the  Lydian 
river  Pactolus,  was  famous  for  its  golden  sands:  cf.  Virg.  Aen.  x.  142  'Pacto- 
lusque  irrigat  auro',  and  Ovid  Am.  i.  xv.  34  'auriferi  ripa  beata  Tagi'.  There 
is  probably  a  playful  allusion  in  mala  aurea  (1.  3)  to  the  orange  groves  of 
Spain, 

1.  20.  Juv.  Sat.  ii.  161. 

PAGE  452,  1.  18.  magnum  tonitru.  For  a  parallel  see  note  on  'Content', 
p.  500,  11.  22-4.  There  is  only  the  grammarians'  authority  for  the  neuter 
nominative  tonitru,  but  Herbert  allows  himself  such  licences,  e.g.  454.  24, 
tenebriones. 

1.  27.  solebant  venires  eximere.  The  Egyptian  practice  of  removing  the 


COMMENTARY  603 

entrails  to  appease  the  sun  is  remarked  by  Plutarch  in  'Sapientum  Convivium' 
and  in  'De  Carnium  Esu  oratio  posterior'. 

PAGE  453,  1.  3.  "Qanep  rots  rrrcpois  K.T.\.  Not  an  exact  quotation  from 
Lucian  Salt.  2. 

1.  7.  Codri  amor.  The  last  Athenian  king  sacrificed  his  life  to  save  his 
country  from  invasion. 

PAGE  454, 1.  18.  in  Geoponicis.  To.  /'camoi/tjca,  a  treatise  on  agriculture  by 
Cassianus  Bassus. 

1.  36.  anus  subsultans  &c.  A  Spanish  proverb:  'Vieja  che  bayk  mucho 
polvo  levanta.' 

PAGE  455,  1.  10.  Daphne,  pursued  by  Apollo,  was  at  her  prayer  changed 
into  a  laurel  (Sd<f>v7J)9  which  later  became  an  emblem  of  triumph. 

1.  1 8.  Virg.  Eel.  viii.  13. 


EPISTOLAE  (Page  456) 

Herbert's  letters  as  Orator,  I-XVI,  are  taken  from  the  manuscript  official 
collection,  'Epistolae  Academicae',  otherwise  known  as  the  Orator's  Book, 
now  in  the  University  Registry.  It  was  formerly  in  the  keeping  of  the  Orator 
or  his  deputy:  Herbert  (XVII.  9)  bids  Creighton,  on  becoming  his  deputy, 
obtain  the  Orator's  Book  and  lamp  from  Thorndike,  who  has  been  acting  as 
deputy.  On  the  blank  page  532  of  volume  ii,  following  Nethersole's  letters,  is 
the  entry:  'Franciscus  Nethersole  Oratorio  munere  cessit  19  Jan  1619 
Procancellario  Rev:0  Dno  Dre  Scott,  Procuratoribus  Mro  Roberts  &  Mro 
Mason,  eidem  successit  Georgius  Herbert.'  In  fact,  Sir  Francis  Nethersole 
signed  his  resignation  on  18  Jan.  1619/20,  the  resignation  was  declared  on 
20  Jan.,  and  his  successor  was  elected  on  Friday  21  Jan.  (cf.  Herbert's 
Letter  ix,  to  his  step-father,  on  19  Jan.:  'Concerning  the  Orator's  place  all 
goes  well  yet,  the  next  Friday  it  is  tryed').  Herbert  continued  to  be  Orator 
until  he  was  succeeded  by  Creighton  on  28  Jan.  1627/8;  but  the  latest  letter 
in  the  Orator's  Book  before  his  resignation  is  dated  8  Oct.  1621.  By  Grace  of 
1 1  June  1624  Herbert  was  granted  leave  of  absence  for  six  months,  and  during 
the  next  three  years  he  employed  in  succession  as  his  deputies  Herbert 
Thorndike  (470.  9)  and  Creighton,  but  no  letters  of  theirs  for  these  years  are 
entered  in  the  Orator's  Book.  Scrinia  Sacra  (1654,  ii.  215-16)  prints  two 
letters  of  8  June  1626  from  the  university  to  Charles  I  and  Buckingham  on  the 
duke's  election  as  chancellor  of  the  university;  it  is  not  known  whether  they 
are  Herbert's.  'The  orator'  made  a  Latin  speech  at  the  duke's  installation  at 
York  House  on  1 3  July,  but  it  has  not  survived  (see  Introduction,  p.  xxx). 

It  is  evident  from  the  dates  either  given  in  the  letters  or  to  be  inferred  from 
their  contents  that  the  first  twelve  letters  following  the  entry  of  Herbert's 
appointment  as  Orator  in  the  Orator's  Book  are  out  of  order  and  cannot,  there- 
fore, have  been  entered  at  the  time  of  their  composition  but  collectively;  the 
remaining  four  (XIII-XVI)  are  in  chronological  order.  William  Cole  in  his 
Cambridge  collections  dated  1777  (B.M.  Add.  MS.  5873)  has  copies  often 
of  these  letters  from  a  transcript  in  the  hand  of  Archbishop  Sancroft;  his  order, 


604  COMMENTARY 

presumably  following  Bancroft's,  is  nearer  to  that  adopted  in  this  edition  than 
to  that  of  the  Orator's  Book.  The  first  twelve  of  Herbert's  letters  in  the 
Orator's  Book  are  those  numbered  in  the  present  edition  VI,  VII,  II,  I, 
VIII,  XI,  X,  IX,  XII,  III,  IV,  V. 

I  (p.  456).  The  earl  (C.  in  the  title  stands  for  Comitem)  was  created  marquis 
of  Buckingham  on  i  Jan.  1617/18  (State  Papers  Domestic ',  xcv.  3),  a  year 
earlier  than  the  date  given  in  the  D.N.B.  and  in  the  Orator's  Book.   As  this 
letter  is  included  among  others  of  Herbert's  in  the  Orator's  Book  it  is  pre- 
sumably his,  but  composed  by  him  when  he  was  acting  for  Nethersole. 

1.  4.  Cf.  Hor.  C.  i.  xxxvi.  20:  'lascivis  hederis  ambitiosior.' 

II  (p.  457).    Sir  Robert  Naunton,  a  former  Orator  (1594-1611),  was 
secretary  of  state  (Secret,  in  title  of  VI)  for  five  years  from  8  Jan.  1617/18. 
We  may  infer  from  VI  that  he  had  replied  to  the  university's  congratulations 
on  his  appointment  by  asking  what  return  of  service  he  might  make,  and  that  he 
had  quickly  (cf.  vi.  \\,festinastt)  sought  to  protect  the  interests  of  Cambridge 
in  the  proposed  scheme  of  draining  the  Bedford  levels  (see  IV).  From  1618 
until  its  abandonment  in  May  1620  the  scheme  continued  to  agitate  the 
university.  This  letter,  however,  can  be  more  exactly  dated  by  the  reference 
in  it  to  protection  against  fire.   On  6  May  1619  *a  fearful  fire  seized  upon 
Cambridge  and  burnt  up  three  score  dwelling-houses  together,  situated 
between  Jesus  and  Sidney  Colleges,  which  were  endangered  by  them  like- 
wise' (letter  of  Lorkin  to  Sir  T.  Puckering,  1 1  May,  cit.  ap.  Court  and  Times 
of  James  /,  ii.  161).   The  Privy  Council  on  2  June  following,  with  'Mr. 
Secretary  Naunton'   present,   passed  an  ordinance  authorizing  the  Vice- 
Chancellor  to  forbid  the  erection  or  rebuilding  of  thatched  houses  and  sheds 
(C.  H.  Cooper,  Annals  of  Cambridge,  iii.   126—8).    Cole's  transcript  has 
'Datae  1619*  at  the  end,  and  it  places  II  earlier  than  VI,  although  in  the 
Orator's  Book  both  are  undated  and  VI  precedes  II. 

III  (p.  458).  The  date  at  the  head,  18  May,  differs  from  the  Latin  date  at 
the  end,  20  May,  which  is  probably  correct,  the  heading  being  added  care- 
lessly. James  I  presented  his  Opera  Latina  (London,  1619)  with  an  accom- 
panying letter.  The  king's  greater  interest  in  Cambridge  has  sometimes  been 
supposed  from  the  fact  that  a  similar  copy  was  not  sent  to  Oxford  till  29  May 
(State  Papers  Domestic,  cxv.  56);  but  a  copy  of  an  earlier  issue,  also  dated 
1619,  had  been  previously  sent  there  (J.  P.  R.  Lyell,  'James  I  and  the  Bodleian 
Catalogue',  in  The  Bodleian  Quarterly  Record,  vii,  No.  79,  1934)    That  the 
contemporary  estimate  of  James  as  writer  and  thinker  was  not  altogether 
unjustified  is  the  contention  of  Professor  C.  J.  Sisson  in  his  chapter  'King 
James  the  First  as  Poet  and  Political  Writer'  in  Seventeenth  Century  Studies 

(1938)- 

1.  1 5.  gloriam  absque  crudelitate  &c.  Herbert's  love  of  peace  was  in  sincere 
accord  with  James's  pacific  policy  at  a  time  when  most  of  Europe  (inter  tantas 
mundi  trepidationes,  1.  2)  was  being  drawn  into  the  Thirty  Years'  War. 

PAGE  459, 1.  16.  lignum  contra  omnia  venena  validum.  Bede  says  of  Ireland 
(EccL  Hist.  i.  i,  tr.  A.  M.  Sellar):  'Almost  all  things  in  the  island  are  efficacious 
against  poison.  In  truth,  we  have  known  that,  when  men  have  been  bitten  by 
serpents,  the  scrapings  of  leaves  of  books  that  were  brought  out  of  Ireland, 


COMMENTARY  605 

being  put  into  water,  and  given  them  to  drink,  have  immediately  absorbed  the 
spreading  poison,  and  assuaged  the  swelling.' 

1.  30.  QuidVaticanam  Bodleiumque  &c.  James  I  had  shown  singular  favour 
to  Sir  Thomas  Bodley's  refounding  of  the  university  library  at  Oxford,  and 
Herbert  in  his  letter  to  Bacon  (vm.  28),  more  honestly  than  here,  admits  the 
need  of  a  better  library  at  Cambridge.  Currency  has  been  given  to  the  reading 
Bodleianamque  through  Walton  having  quoted  the  epigram  so  in  his  Lives ; 
Duport,  one  of  the  best  scholars  of  the  day,  also  has  it;  perhaps  Bodleianam 
was  regarded  as  a  trisyllable.  The  first  three  syllables  of  Faticanam  are  long 
here,  as  in  Juvenal  and  Martial,  though  Horace  (C.  i.  xx.  7)  and  Herbert 
elsewhere  (Musae  Resp.  xxx.  2)  have  the  second  syllable  short.  Cole  has 
Vaticanum  Bodleiumque. 

IV  (p.  460).  Nothing  agitated  Cambridge  more  in  these  years  than  the 
project  of  the  Commissioners  of  Sewers  to  authorize  contractors  or  under- 
takers (redemptores)  to  drain  the  Bedford  fens.  It  was  feared  that  the  naviga- 
tion of  the  Ouse  and  the  Cam,  the  principal  means  of  supply  and  trade,  would 
be  impaired.  The  matter  was  discussed  by  the  Privy  Council,  the  king 
presiding,  on  n  Apr.  1620.  The  lord  chancellor,  the  chancellor  of  the 
exchequer  (Grevile),  and  Naunton  were  present,  and  representatives  of  the 
town  and  university  of  Cambridge  attended.  The  king  showed  'his  ever 
watchful  care  for  the  publick  good'  and  required  that  the  undertakers  should 
put  their  guarantees  in  writing.  Their  written  proposals  were  submitted  to  the 
lord  chancellor  at  York  House  on  1 1  May,  and,  as  a  result  of  further  disagree- 
ment between  the  Commissioners  and  the  undertakers,  the  contract  was  not 
made  (T.  Badeslade,  The  History  of  the  Navigation  of  King's  Lynn  and  Gam- 
bridge,  1725:  H.  C.  Darby,  The  Draining  of  the  Fens,  1940).  This  temporary 
reprieve  was  the  occasion  of  four  grateful  letters  (iv-vn)  to  those  who  had  been 
chiefly  instrumental  in  effecting  it. 

I.  ii.  paululum  aquae  d  Sinaeta.  Plutarch  tells  the  story  twice,  in  Vitae 
and  Apoph.y  without  giving  the  man's  name,  but  Aelian  (Var.  Hist.  i.  xxxii) 
gives  it  as  ZU/CUTTJS. 

V,  1.  20.  obscurus  Hie  philosophus.  Bacon,  Apophthegmes  (1625),  No.  258: 
'Heraclitus  the  Obscure  sayd;  The  drie  Light  was  the  best  Soule.   Meaning, 
when  the  P'aculties  Intellectuall  are  in  vigour,  not  wet,  nor,  as  it  were,  blouded 
by  the  Affections.' 

PAGE  461,  11.  2-5.  Alludes  to  a  saying  of  Ennius  quoted  in  Cic.  Off. 
i.  16.  51. 

II.  26—7.  quasi  mixtam  personam.  The  chancellor  as  the  keeper  of  the  king's 
conscience,  and  as  holding  an  office  usually  assigned  in  the  Middle  Ages  to  a 
churchman,  might  be  said  to  have  a  quasi-clerical  status.   Mede,  writing  to 
Stutevile  3  Feb.  1625/6,  about  a  prayer  used  at  the  coronation  of  Charles  I, 
says:  'It  understands  the  King  not  to  be  merely  laic,  but  a  mixed  person.' 

VI.  It  is  possible  that  this  and  the  following  letter,  which  stand  first  and 
second  of  Herbert's  letters  in  the  Orator's  Book,  should  be  assigned  to  the 
previous  year,  but,  whereas  II  refers  in  quite  general  terms  to  Naunton's  care 
for  the  river,  the  description  in  VI  and  VII  of  the  undertakers  being  completely 
routed  seems  to  fit  the  situation  only  after  their  scheme  had  foundered  in  the 


606  COMMENTARY 

summer  of  1620.  Cole  has  'Datae  1619'  at  the  end  of  this  letter,  but  gives  it 
after  II. 

PAGE  462,  11.  8-9.  marts  quasi  Flagellatores.  Xerxes  had  the  Hellespont 
flogged  for  breaking  down  his  bridge  of  boats  (Hdt.  vii.  35). 

VII,  1.  26.  fouisti  liter atos.  Sir  Fulke  G  re  vile,  who  directed  that  'friend  to 
Sir  Philip  Sidney*  should  be  placed  on  his  monument,  was  a  generous  patron 
of  Daniel,  D'Avenant,  and  other  poets. 

I.  28.  quod  expectamus  indies  futurum.   In  fact  Grevile  was  created  Baron 
Brooke  on  29  Jan.  1620/1. 

VIII  (p.  463).  Bacon  sent  to  Cambridge  a  copy  of  his  Instauratio  Magna, 
having  for  its  second  title  Novum  Organumy  with  a  letter  dated  3 1  Oct.  1620. 

II.  6-7.  non  gremio  solum  (quod  innuis).  Bacon  in  his  letter  had  said  that  it 
was  his  pleasure  'partum  meum  nuper  editum  vobis  in  gremium  dare'. 
Herbert  (11.  24—7)  plays  on  Bacon's  description  of  his  book  as  his  offspring. 

11.  8-9.  more  nostro.  Noblemen's  sons  had  the  privilege  of  proceeding  at 
once  to  the  Master's  degree  as  soon  as  they  had  qualified  for  the  Bachelor's. 

1.  30.  ab  Archiepiscopo  Eboracensi  extructa.  Thomas  Rotheram,  chancellor 
of  England  and  archbishop  of  York,  and  several  times  chancellor  of  Cambridge, 
built  a  library,  which  long  before  Herbert's  day  had  becqme  inadequate  for 
the  university.  The  earl  of  Suffolk,  on  becoming  chancellor  in  1614,  was  urged 
to  promote  the  building  of  a  university  library,  but  nothing  had  come  of  it. 

PAGE  464, 1.  i.  ex  aedibus  Eboracensibus.  Bacon  addressed  his  letter  from 
York  House  in  the  Strand,  which  both  his  father  and  he  leased  as  lord  keeper 
from  the  archbishop  of  York. 

IX.  Sir  Henry  Montagu,  of  Christ's  College,  chief  justice  from  1616,  was 
appointed  lord  high  treasurer  on  3  Dec.  1620.  Since  the  deprivation  of  the 
previous  holder,  the  earl  of  Suffolk,  on  19  July,  the  office  had  been  in  commis- 
sion (cf.  Pendulam  hanc  dignitatem ',  1.  1 1).  Montagu,  who  was  created  earl  of 
Manchester  in  1626,  is  remembered  as  the  author  of  Contemplatio  Mortis 
(1631),  better  known  by  the  tide  which  it  bore  in  later  editions,  Manchester 
al  Mondo. 

X  (p.  465).  Naunton  was  elected  burgess  or  member  of  parliament  for  the 
university  in  Jan.  1620/1,  and  was  re-elected  in  1624  and  1625. 

XI.  Sir  Thomas  Coventry  had  already  been  congratulated  by  Cambridge  on 
becoming  solicitor-general  on  19  Mar.  1616/17.  He  was  promoted  attorney- 
general  (Cognitor  Regis)  on  1 1  Jan.  1620/1.  He  was  to  give  'third  and  fourth 
occasions'  (1.  25)  of  being  congratulated,  as  he  became  lord  keeper  in  162  5  and 
was  created  Baron  Coventry  in  1628. 

XII  (p.  466).  Robert  Heath  was  nominated  solicitor-general  in  succession 
to  Coventry  on  22  Jan.  1620/1  and  was  knighted  on  28  January.  In  1625  he 
became  attorney-general  and  in  1631  chief  justice. 

XIII.  Cambridge  relied  upon  a  charter  (cf.  XIV.  21)  of  Henry  VIII, 
granted  on  20  July  1534  (Rymer,  Foedera9  xiv.  543),  allowing  the  university 
to  elect  three  stationers  and  printers  to  print  all  books  (omnimodos  Libros) 
approved  by  'the  chancellor  or  his  vicegerent  and  three  doctors.  The  same 
charter  allowed  the  stationers  to  sell  all  books,  printed  at  home  or  abroad,  that 
were  approved  by  the  same  authorities.  The  Stationers'  Company,  incor- 


COMMENTARY  607 

porated  in  1557,  sought  a  virtual  monopoly,  and  from  1583  constantly  con- 
tested the  rights  of  Cambridge.  George  Abbot,  archbishop  of  Canterbury 
161 1—33,  was  in  virtue  of  his  office  associated  with  the  Stationers'  Company. 

PAGE  467, 11.  1-2.  humanitas  tua.  The  marginal  note/m'/w  miss  a  probably 
refers  to  a  present  of  a  buck;  if  so,  it  is  a  strange  reflection  that  on  24  July  of 
the  next  summer  Abbot,  in  shooting  at  a  buck  with  a  cross-bow,  shot  a  game- 
keeper dead,  and  was  for  a  time  debarred  a  sacris. 

XV  (p.  468).  Sir  James  Ley  (Leigh  in  the  Orator's  Book)  succeeded 
Montagu  as  chief  justice  on  29  Jan.  1620/1.  He  became  lord  treasurer  in 
1624,  earl  of  Marlborough  in  1625,  and  president  of  the  council  in  1628;  he 
died  on  14  Mar.  1628/9.  Milton,  in  his  sonnet  to  the  Lady  Margaret  Ley, 
addresses  her  as 

Daughter  to  that  good  Earl,  once  President 
Of  England*  Counsel,  and  her  Treasury, 
Who  liv'd  in  both,  unstain'd  with  gold  or  fee. 

The  bracketed  word  Camden  at  the  head  of  the  letter  is  not  readily  explained, 
unless  it  means  that  Herbert  had  intended  alluding  to  Ley's  antiquarian 
interests,  which  would  have  linked  him  with  William  Camden,  whom 
Herbert  reverenced  as  a  former  head  master  of  Westminster. 

PAGE  469, 11.  1-2.  Demosthenes  doluit  &c.  Cic.  Tusc.  Disp.  iv.  xix.  44:  *Cui 
non  sunt  auditae  Demosthenis  vigiliae  ?  qui  dolere  se  aiebat,  si  quando  opificum 
antelucana  victus  esset  industrial 

XVI.  Sir  Lionel  Cranfield  took  a  prominent  part  in  the  attack  on  Bacon  in 
the  parliament  of  1621,  and  hoped  to  succeed  him  as  chancellor.  When 
James  appointed  Bishop  Williams  as  lord  keeper,  suspending  the  office  of 
chancellor,  he  sought  to  console  Cranfield  by  making  him  Baron  Cranfield 
on  9  July  1621  and  by  appointing  him  to  succeed  Montagu  (viscount  Mande- 
ville)  as  treasurer  on  30  September.  A  year  later  Cranfield  was  made  earl  of 
Middlesex.  Nicholas  Ferrar  was  one  of  the  three  members  of  parliament 
appointed  by  the  house  in  1624  to  draw  up  articles  for  the  impeachment  of 
Middlesex  for  bribery;  Middlesex  was  heavily  sentenced  and  disgraced. 

XVII  (p.  470).  Robert  Creighton  (i  593-1672),  born  in  the  same  year  as 
Herbert,  and  like  him  educated  at  Westminster  and  Trinity,  was  regius 
professor  of  Greek  1625-39,  succeeded  Herbert  as  Orator,  and  for  the  last 
two  years  of  his  life  was  bishop  of  Bath  and  Wells. 

1.  9.  Thomdick  nostrum.  Herbert  Thorndike,  fellow  of  Trinity,  a  con- 
siderable theologian,  succeeded  Herbert  as  prebendary  of  Leighton  Ecclesia 
in  Lincoln  Cathedral,  and  was  a  prebendary  of  Westminster  at  the  time  of 
his  death  in  1672. 

1.  17.  /coft/Luorpia  is  used  in  Ar.  Eccl.  737  of  a  tirewoman. 

1.  19.  o(f>0a^fjiwv  vTfoypa^as  ic.T.A,  Quoted  from  St.  John  Chrysostom, 
De  Sacerdotio  b.  2  (507). 

1.31.  Ixionis  congressus-.  i.e.  as  futile  as  Ixion's  mating  with  a  cloud.  When 
he  sought  to  win  Hera,  Zeus  foiled  him  by  providing  a  cloud  in  her  semblance. 

PAGE  471, 1.  4.  Tfrpdycwos.  Cf.  Ar.  Eth.  N.  i.  x.  1 1. 


6o8  COMMENTARY 

1.  7.  apicem.  Like  iflamcn  wearing  the  heavy  conical  apex,  Herbert  had 
borne  the  office  of  Orator  for  about  eight  years. 

I.  9.  audi  P/atonem.  Rep.  328  E. 

XVIII.  The  date  of  this  letter  can  be  approximately  determined  by  the 
reference  (472.  26)  to  Herbert  being  engaged  both  in  Rhetoric  and  in  Orator's 
business,  though  expecting  shortly  to  be  free  from  the  former.  He  was 
appointed  Praelector  in  Rhetoric  on  n  June  1618,  the  duties  probably  to 
begin  from  the  Michaelmas  term  and  to  continue  for  one  year.  He  was 
appointed  deputy  Orator  on  21  Oct.  1619,  and  already  in  September  he  was 
preparing  a  Latin  oration  (Letter vn);  the  Rhetoric  lectures  were  prescribed 
to  be  in  English.  Andrewes  was  translated  from  Ely  to  Winchester  in  Feb. 
1618/19. 

Walton  (Lives,  p.  26)  tells  of 'a  long  Letter  written  in  Greek',  containing 
aphorisms  on  predestination  and  sanctity  of  life,  which  Herbert  sent  to 
Andrewes,  and  which  the  bishop  often  showed  to  scholars;  the  letter  cannot 
now  be  traced. 

PAGE  472, 1.  8.    lac  team  aliquam  viam.  Cf.  Ov.  Met.  i.  168-71. 

II.  17-18.    Martial  x.  iii.  11-12.  The  received  text  of  the  second  line  is 
'Constare  gratis  cum  silentium  possit?',  but  the  line  as,  Herbert  gives  it  is 
recorded  in  the  App.  Crit.  of  Valpy's  Delphin  edition. 

1.  29.  Rhetorici,  sc.  agri\  cf.  praediota,  1.  30.  He  would  not  exchange  the 
bishop's  favour  for  any  number  of  such  holdings. 

1.  36.  Phitosophus  de  Tactu  W  Vim.  The  reference  may  be  to  Ar.  Eth. 
N.  in.  x  and  De  Sensu  i.  436  bio,  or,  from  a  rather  different  angle,  to  Plat. 
Meno  76  c. 

PACE  473, 1.  9.  Crescent  illae,  crescetis  amores.  Virg.  Eel.  x.  54. 


APPENDIX 

PRO  SVPPLICI 
EVANGELICORUM  MINISTRORUM  IN  ANGLlA 

Ad  Serenissimum  Regem 

contra  Larvatam  geminae  Academiae  Gorgonem  Apologia, 

sive  Anti-tami-cami-categoria, 

Authore  AM. 

Responsum  non  dictum. 

INsolens,  audax,  facinus  nefandum, 
Scilicet,  poscit  ratio  ut  decori, 
Poscit  ex  omni  officio  ut  sibi  mens 

Conscia  recti 

Anxiam  Christi  vigilemque  curam,  5 

Quae  pias  terris  animas  relictis 
Sublevans  deducit  in  astra,  nigroque 

Invidet  Oreo, 

De  sacri  casta  ratione  cultus, 

De  sacrosancti  officij  decoro  to 

Supplicem  ritu  veteri  libellum 

Porgere  Regi, 

Simplici  mente  atque  animo  integello, 
Spiritu  recto,  et  studijs  modestis, 
Numinis  sancti  veniam,  et  benigni  15 

Regis  honorem 

Rite  praefantem:  Scelus  expiandum 
Scilicet  taurorum,  ovium,  suumque 
Millibus  centum,  voluisse  nudo 

Tangere  verbo  20 

Praesulum  fastus:  monuisse  ritus 
Impios,  deridiculos,  ineptos, 
Lege,  ceu  labes  maculasque,  lecta  ex 

Gente  fugandos. 

lusque-jurandum  ingemuisse  jura  25 

Exigi  contra  omnia;  turn  misellis 
Mentibus  tristem  laqueum  inijci  per 

Fasque  nefasque. 

From  David  Calderwood'sParwynagma.  Perthense.  Anno  M.DC.XX(no  printer's 
name  or  place:  the  poem  is  described  in  a  note  as  the  work  A.  Mcluini).  Also  appended 
to  Calderwood's  Altare  Damascenum  (1623),  and  included  in  Duport's  Ecclesiastes 
Solomonis  (1662).  Heading:  A.M.']  A.  Melvino.  1604.  2623:  Andrea  Melvino. 
1662  5-8  om.  2623  1 8  taurorum,  ovium  26621  tauro,  &  ovium  2620  2623 

917.15 


610  APPENDIX 

Turbida  illimi  crucis  in  lavacro 

Signa  consignem  ?  magico  rotatu  30 

Verba  devolvam?  sacra  vox  sacrata  im- 

murmuret  unda 

Strigis  in  morem  ?  Rationis  usu  ad- 
fabor  infantem  vacuum?  canoras 
Ingeram  nugas  minus  audienti  35 

Dicta  puello? 

Parvulo  impostis  manibus  sacrabo 
Gratiae  foedus?  Digitone  sponsae 
Annulus  sponsi  impositus  sacrabit 

Connubiale  4° 

Foedus  aeternae  bonitatis?  Vnda 
Num  salutari  mulier  sacerdos 
Tinget  in  vitam,  Sephoramque  reddet*          *  Exod.iv.  25 

Lustrica  mater  ? 

Pilei  quadrum  capiti  rotundo  ^  45 

Rite  quadrabit?   Pharium  Camillo 
Supparum  Christi,  et  decus  Antichristi 

Pontificale  ? 

Pastor  examen  gregis  exigendum 
Curet  invitus,  celebrare  coenam  50 

Promptus  arcanam,  memorando  lesu 

Vulnera  dira? 

Cantibus  certent  Berecinthia  aera 
Musicum  fractis,  reboentve  rauco 
Templa  mugitu  ?  Illecebris  supremi  ah  55 

Rector  Olympi 

Captus  humanis?  libitumque  nobis, 
Scilicet,  Regi  id  Superum  adlubescet? 
Somniumque  aegri  cerebri  profanum  est 

Dictio  sacra  ?  60 

Haud  secus  lustri  lupa  Vatican! 
Romuli  faecem  bibit,  et  bibendam 
Porrigit  poc'lo  populisque  et  ipsis 

Regibus  aureo. 

Non  ita  aeterni' Wittakerus  acer  65 

Luminis  vindex  patriaeque  lumen 
Dixit  aut  sensit:  neque  celsa  summi 

Penna  Renoldi, 

55  ah]  an  conj.  Ed          57-60  Interrogation-marks  from  1662  62  bibendam 

1662  :  bibcndum  1620  1623  65  Wittakerus  1620 1623  :  Witahrus  1662 


APPENDIX  611 

Certa  sublimes  aperire  calles, 

Sueta  coelestes  iterare  cursus,  70 

Laeta  misceri  niveis  beatae 

Civibus  aulae: 

Nee  Tami  aut  Cami  accola  saniore 
Mente,  qui  coelum  sapit  in  frequent! 
Hermathenaeo  et  celebri  Lycaeo  75 

Culta  juventus; 

Cujus  affulget  Genio  lovae  lux: 
Cui  nitens  Sol  justitiae  renidet: 
Quern  jubar  Christi  radiantis  alto 

Spectat  Olympo.  80 

Bucerum  laudem,  an  memorabo  magnum 
Martyrem?  Gemmas  geminas  renati 
Aurei  saecli,  duo  dura  sacri 

Fulmina  belli. 

Alterum  Camus  liquido  recursu,  85 

Alterum  Tamus  trepidante  lympha 
Audijt,  multum  stupuitque  magno 

Ore  sonantem. 

Anne  mulcentem  Rhodanum  et  Lemannum 
Praedicem  Bezam,  viridi  in  senecta?  90 

Octies  cujus  trepidavit  aetas 

Claudere  denos 

Solis  anfractus  reditusque,  et  ultra 
Quinque  percurrens  spatiosa  in  annos 
Longius  florem  viridantis  aevi  95 

Prorogat  et  ver. 
Oris  erumpit  scatebra  perenni 
Amnis  exundans,  gravidique  rores 
Gratia  foecunda  animos  apertis 

Auribus  implent.  100 

Major  hie  omni  invidia*,  et  superstes 
Millibus  mille,  et  Sadeele,  et  omnium 
Maximo  Calvino,  alijsque  veri 

Testibus  aequis; 

Voce  olorina  liquidas  ad  undas  105 

Nunc  canit  laudes  Genitoris  almi, 
Carmen  et  Nato  canit  eliquante 

Numinis  aura, 

8 1  laudem,  an  memorabo]  laudem  ?  memore'mque  1662  94  procurrens  1623 


612  APPENDIX 

Sensa  de  castu  sacra  puriore, 

Dicta  de  cultu  potiore  sancta,  i  xo 

Arma  quae  in  castris  jugulent  severi 

Tramitis  hostes. 

Cana  cantanti  juga  ninguidarum 
Alpium  applaudunt,  resonantque  valles: 
IPRd  concentu  nemorum  sonoro  1 15 

Et  pater  Ister 

Consonant  longe:  pater  et  bicornis 
Rhenus  assensum  ingeminat:  Garumna, 
Sequana,  atque  Arar,  Liger:  insularum  et 

Vndipotentum  120 

Magna  pars  intenta  Britannicarum 
Voce  conspirat  liquida:  solumque, 
Et  salum,  et  coelum,  aemula  praecinentis 

More  modoque 

Concinunt  Bezae  numeris  modisque  *  125 

Et  polo  plaudunt:  referuntque  leges 
Lege  quas  sanxit  pius  ardor  et  Rex 

Scotobritannus. 

Sicut  edictum  in  tabulis  ahenis 

Servat  aeternum  pia  cura  Regis,  130 

Qui  mare  et  terras  varijsque  mundum 

Temperat  horis: 
Cujus  aequalis  Soboles  Parenti 
Gentis  electae  Pater  atque  Custos: 
Par  et  ambobus  veniens  utrinque  135 

Spiritus  almus. 

Quippe  Tres-unus  Deusj  unus  Actus, 
Vna  natura  est  tribus;  una  virtus, 
Vna  majestas,  Deitas  et  una, 

Gloria  et  una.  140 

Vna  vis  immensa,  perennis  una 
Vita,  lux  una,  et  sapientia  una, 
Vna  mens,  una  et  ratio,  una  vox  et 

Vna  voluntas, 

Lenis,  indulgens,  facilis,  benigna;  145 

Dura  et  inclemens,  rigida  et  severa; 
Semper  aeterna,  omnipotens  et  aequa, 

Semper  et  alma: 

nS  assensum]  ascensum  1662  124  salum,  &  codum,  1662:  salum  coeli 

1620  162$ 


APPENDIX  613 

Lucidum  cujus  speculum  est,  reflectens 

Aureum  vultus  jubar  et  verendum,  150 

Virginfs  proles  sata  coelo,  et  alti  in- 

terpres  Olympi: 

Qui  Patris  mentemque  animumque  sancti 
Filius  pandit  face  noctiluca, 
Sive  doctrinae  documenta,  seu  com-  155 

pendia  vitae, 

Publicae,  privae,  sacra  scita  Regni 
Regis  ad  nutum  referens,  domusque 
Ad  voluntatem  Domini  instituta 

Singula  librans,  160 

Luce  quam  Phoebus  melior  refundit, 
Lege  quam  legum  tulit  ipse  lator, 
Cujus  exacti  officij  suprema  est 

Norma  voluntas. 

Caeca  mens  humana,  hominum  voluntas  165 

Prava,  et  afFectus  rabidi:  indigetque 
Luce  mens,  normi  officij  voluntas, 

Lege  libido. 

Quisquis  hanc  surda  negat  aure,  et  orba 
Mente  dat  ferri  rapidis  procellis,  170 

Ter  quater  caudex,  stolidusque  et  omni  ex 

Parte  misellus. 

Quisquis  hanc  prona  bibit  aure,  qui  se 
Fundit  ubertim  liquidas  sub  auras, 
Ille  ter  prudens,  sapiensque  et  omni  ex  175 

Parte  beatus. 

Ergo  vos  Cami  proceres,  Tamique, 
Quos  via*  flexit  malesuadus  error, 
Denuo  rectum,  duce  Rege  Regum,  in- 

sistite  callem.  180 

Vos  metus  tangit  si  hominum  nee  ullus, 
At  Deum  fandi  memorem  et  nefandi 
Vindicem  sperate,  et  amoena  solis 

Tartara  Diris: 

Quae  manent  sontes  animas,  trucesque  185 

Praesulum  fastus;  male  quos  perurit 
Pervigil  zelus  vigilum,  et  gregis  cus- 

todia  pernox, 

169  Quisquis  hanc  surd*  negat  aure,  <\uk  sefoUo<we<J  by  It.  i>j  4-6  as  given  above  16621 
evidently  the  copyist  or  printer  was  misled  by  aure  occurring  in  /.  173  170-3 

om.  1662,  Pickering,  Wilbnott  173  prona]  prava  Grosart 


614  APPENDIX 

Veste  bis  tincta  Tyrio  superbos 

Murice,  et  pastes  dape  pinguiore  190 

Regia"  quondam  aut  Saliari  inuncta  ab- 

domine  coena. 
Oualis  Vrsini  Damasique  fastus*          *Ammianus  Marcdl. 

nn        -J         i  r  r  0»b.  27 

T urgidus,  luxuque  ferox,  feroque  v       7 

Ambitu  pugnax,  sacram  et  aedem  et  urbem  195 

Caede  nefanda 

Civium  incestavit,  et  ominosum 
Traxit  exemplum  veniens  in  aevum 
Praesulum  quod  nobilium  indecorus 

Provocat  ordo.  200 

Quid  fames  auri  sacra?  quid  cupido 
Ambitus  diri  fera  non  propagat 
Posteris  culpae  ?  mala  damna  quanta 

Plurima  fundit? 

^ 
193  Marginal  reference  1620  202  Ambitus  diri]  Ambitu  diro  1662 


INDEX  OF  FIRST  LINES 

An  asterisk  is  placed  against  poems  doubtfully  ascribed  to  Herbert 

A  broken  Altar,  Lord,  thy  servant  reares       ......         26 

Ah  my  deare  angrie  Lord  .          .          .          .          .         .          .          .171 

Alas,  poore  Death,  where  is  thy  glorie  ?......       169 

All  after  pleasures  as  I  rid  one  day        .......         80 

Almightie  Judge,  how  shall  poore  wretches  brook  .         .          .          .187 

Almightie  Lord,  who  from  thy  glorious  throne      .          .          .         .          .190 

Although  the  Crosse  could  not  Christ  here  detain  .....       439 

And  art  thou  grieved,  sweet  and  sacred  Dove          .          .          .         .          .135 

As  he  that  sees  a  dark  and  shadie  grove          ......         43 

As  I  one  ev'ning  sat  before  my  cell       .          .          .          .          .          .  139 

As  men,  for  fear  the  starres  should  sleep  and  nod    .          .          .          .          .134 

As  on  a  window  late  I  cast  mine  eye     .          .          .          .          .         .          .116 

Avoid,  Profanenesse;  come  not  here      .         .         .         .         .         .         .         25 

Awake  sad  heart,  whom  sorrow  ever  drowns  .          .          .          .          .112 

Away  despair !  my  gracious  Lord  doth  heare  .          .          .          .          .151 

A  wreathed  garland  of  deserved  praise  .         .         .         .         .         .185 

Blest  be  the  God  of  love 63 

*Blest  is  the  man  that  never  would        .......       21^ 

Blest  Order,  which  in  power  dost  so  excell     .         .         .         .         .         .160 

Brave  rose,  (alas !)  where  art  thou  ?  in  the  chair       .....       140 

*Bright  soule,  of  whome  if  any  countrey  knowne  .          .          .          .          .211 

Bright  spark,  shot  from  a  brighter  place        ......         74 

Broken  in  pieces  all  asunder         ........         89 

Busie  enquiring  heart,  what  wouldst  thou   know  ? .         .         .         .         .       144 

But  that  thou  art  my  wisdome,  Lord    .......         95 

Canst  be  idle  ?  canst  thou  play     .         .          .          .          .          .          .          .113 

Come  away       ...........  186 

Come,  bring  thy  gift.   If  blessings  were  as  slow      .....  147 

Come  Lord,  my  head  doth  burn,  my  heart  is  sick  .....  107 

Come,  my  Way,  my  Truth,  my  Life 156 

Come  ye  hither  All,  whose  taste  .          .          .          .          .          .          .  179 

Content  thee,  greedie  heart 137 

Deare  Friend,  sit  down,  the  tale  is  long  and  sad  .  .  .  .  .129 
Death,  thou  wast  once  an  uncouth  hideous  thing  .  .  .  .  .185 
Do  not  beguile  my  heart  .........  143 

False  glozing  pleasures,  casks  of  happinesse    .          .          .          .          .          .167 

Full  of  rebellion,  I  would  die       ........         45 

Give  me  my  captive  soul,  or  take          .......         52 

Having  been  tenant  long  to  a  rich  Lord         ......         40 

Heark,  how  the  birds  do  sing      .         .         .         .         .         .         .         .131 

He  that  is  one  ...........       202 


616  INDEX  OF  FIRST  LINES 

He  that  is  weary,  let  him  sit        ........         78 

Holinesse  on  the  head 174 

*How  are  my  foes  increased,  Lord  ?      .         .         .         .         .         .         .216 

How  fresh,  O  Lord,  how  sweet  and  clean       .          .          .          .          .         .165 

How  should  I  praise  thee,  Lord !  how  should  my  rymes  ....         55 

How  soon  doth  man  decay  I         ........         98 

How  sweetly  doth  My  Master  sound  I   My  Master!          .          .          .          .174 

How  well  her  name  an  Army  doth  present     .         .         .         .         .         .         77 

I  blesse  thee,  Lord,  because  I  grow       .          .          .  .          .          .132 

I  cannot  ope  mine  eyes       .........         62 

I  cannot  skill  of  these  thy  wayes  .......         95 

If  as  a  flowre  doth  spread  and  die         .          .          .          .          .          .          .         57 

If  as  the  windes  and  waters  here  below  .          .          .          .          .          .132 

*If  ever  Tears  did  flow  from  Eyes         .         .         .         .         .         .         .213 

If  thou  chance  for  to  find  .........       207 

*If  thou  dost  find  an  house  built  to  thy  mind         .....       207 

If  we  could  see  below          .........        175 

I  gave  to  Hope  a  watch  of  mine:  but  he  .          .          .          .          .121 

I  got  me  flowers  to  straw  thy  way         .          .          .          .     ^    .          .          .         4Z 

I  have  consider' d  it,  and  finde     .          .          .          .          .          .          .          .         36 

I  joy,  deare  Mother,  when  I  view         .         .         .         .         .         .         .109 

I  know  it  is  my  sinne,  which  locks  thine  eares         .....         66 

I  know  the  wayes  of  Learning;  both  the  head          .          .          .          .          .          88 

I  made  a  posie,  while  the  day  ran  by    .......         94 

Immortall  Heat,  O  let  thy  greater  flame         ......         54 

Immortall  Love,  authour  of  this  great  frame.          .....          54 

I  saw  the  Vertues  sitting  hand  in  hand .......         70 

I  struck  the  board,  and  cry'd,  No  more         .         .         .         .         .         .153 

It  cannot  be.  Where  is  that  mightie  joy        ......         56 

I  threatned  to  observe  the  strict  decree 143 

I  travelTd  on,  seeing  the  hill,  where  lay          .          .          .          .          .          .141 

Jesu  is  in  my  heart,  his  sacred  name     .         .         .         .         .         .         .112 

Joy,  I  did  lock  thee  up:  but  some  bad  man  .         .         .         .         .         .128 

Kill  me  not  ev*ry  day         .........         62 

King  of  Glorie,  King  of  Peace    .         .         .         .         .         .         .         .146 

King  °f  Glorie,  King  of  Peace  (L'Envoy)         .         .         .         .         .         .199 

Let  all  the  world  in  ev'ry  corner  sing   .         .         .         .         .         .         .         53 

Let  forrain  nations  of  their  language  boast    .         .         .         .         .         .167 

Let  wits  contest          ..........       182 

Listen  sweet  Dove  unto  my  song    .  .          .          .          .          .          .         59 

*Lord  hear  me  when  I  call  on  Thee     .         .         .         .         .         .         .217 

Lord,  how  can  man  preach  thy  eternall  word  ?  .         .         .         .         67 

Lord,  how  couldst  thou  so  much  appease       ......         49 

Lord,  how  I  am  all  ague,  when  I  seek  .......         38 

Lord,  I  confesse  my  sinne  is  great         .......         48 

Lord,  in  my  silence  how  do  I  despise   .         .         .         .         .         .         .         71 

Lord,  I  will  mean  and  speak  thy  praise 157 

Lord,  let  the  Angels  praise  thy  name    .         .         .         .         .         .         .zoo 


INDEX  OF  FIRST  LINES  617 

Lord,  make  me  coy  and  tender  to  offend       .  .         .         .         .         .        93 

Lord,  my  first  fruits  present  themselves  to  thee  .....  5 

Lord,  thou  art  mine,  and  I  am  thine    .         .  .         .         .         .         .157 

•Lord  to  my  words  encline  thine  ear    .         .  .         .         .         .         .218 

Lord,  who  createdst  man  in  wealth  and  store 43 

Lord,  who  hast  form'd  me  out  of  mud          .  .         .         .         .         .         68 

Lord,  with  what  bountie  and  rare  clemencie  .  .         .         .         .         .         82 

Lord,  with  what  care  hast  thou  begirt  us  round  I  .         .         .         .         .45 

Lord,  with  what  glorie  wast  thou  serv'd  of  old  .         .  .         .       106 

Love  bade  me  welcome:  yet  my  soul  drew  back  .          .          .          .          .188 

Love  built  a  stately  house;  where  Fortune  came 84 

Mark  you  the  floore  ?  that  square  &  speckled  stone          ....  66 

Meeting  with  Time,  Slack  thing,  said  I         .         .         .         .         .         .122 

Money,  thou  bane  of  blisse,  &  sourse  of  wo  .         .         .         .         .         .  77 

My  comforts  drop  and  melt  away  like  snow  .          .          .          .          .          .169 

My  God,  a  verse  is  not  a  crown  ........  69 

My  God,  if  writings  may  .........  104 

My  God,  I  heard  this  day  .........  90 

My  God,  I  read  this  day    .........  97 

My  God,  the  poore  expressions  of  my  Love  ......  204 

My  God,  where  is  that  ancient  heat  towards  thee   .....  206 

My  heart  did  heave,  and  there  came  forth,  0  God!          .         .         .         .  73 

My  joy,  my  life,  my  crown !        ........  168 

*My  Lord.  A  diamond  to  mee  you  sent        ......  209 

My  stock  lies  dead,  and  no  increase      .......  60 

My  words  &  thoughts  do  both  expresse  this  notion  8j 

Not  in  rich  furniture,  or  fine  aray        .......         52 

O  blessed  bodie !  Whither  art  thou  thrown  ?  .....         40 

O  day  most  calm,  most  bright     ........         75 

O  do  not  use  me        ..........         83 

O  dreadfuil  Justice,  what  a  fright  and  terrour         .          .          .          .          .141 

Of  what  an  easie  quick  accesse     ........       103 

O  gratious  Lord,  how  shall  I  know      .......       200 

Oh  allyet  <who  passe  by,  whose  eyes  and  minde        .....         26 

Oh  Book !  infinite  sweetnesse !  let  my  heart     ......         58 

Oh  glorious  spirits,  who  after  all  your  bands           .....         77 

Oh  King  of  grief  I  (a  title  strange,  yet  true    .         .         .         .         .          .         35 

Oh  that  I  knew  how  all  thy  lights  combine 58 

Oh,  what  a  thing  is  man !  how  farre  from  power  .         .         .         .         .127 

O  my  chief  good       ..........         38 

O  sacred  Providence,  who  from  end  to  end    .          .          .          .          .          .116 

O  spitefull  bitter  thought !  .         .         .         .         .         .         .  155 

O  that  I  could  a  sinne  once  see !........         63 

O  what  a  cunning  guest     .........       126 

O  who  will  give  me  tears  ?  Come  all  ye  springs      .         .         .         .         .164 

O  who  will  show  me  those  delights  on  high  ?          .         .         .         .         .188 

*Passe  not  by 208 

Peace  mutt'ring  thoughts,  and  do  not  grudge  to  keep     ....         68 


618  INDEX  OF  FIRST  LINES 

Peace  pratler,  do  not  lowre          ........       105 

Philosophers  have  measur'd  mountains  .          .          .          .          .          .         37 

Poore  heart,  lament   ..........        133 

Poore  nation,  whose  sweet  sap  and  juice         .          .          .          .          .          .152 

Poore  silly  soul,  whose  hope  and  head  lies  low        .         .         .         .         .in 

Praised  be  the  God  of  love .........         92 

Prayer  the  Churches  banquet,  Angels  age 51 

Presse  me  not  to  take  more  pleasure      .          .          .          .          .          .          .177 

•Rebuke  me  not  in  wrath,  O  Lord        .         .         .         .         .         .         .219 

Rise  heart j  thy  Lord  is  risen.   Sing  his  praise          .         .         .         .         .         41 

•Sacred  Marble,  safely  keepe 208 

*Save  me,  my  Lord,  my  God,  because  .          .          .          .          .          .220 

*Shine  on,  Maiestick  soule,  abide          .          .          .          .          .          .          .213 

Since  bloud  is  fittest,  Lord,  to  write      .......         39 

Since,  Lord,  to  thee  ..........         44 

Since  my  sadnesse      ..........        147 

Sorrie  I  am,  my  God,  sorrie  I  am         .          .          .          .          .          .          .122 

Souls  joy,  when  thou  art  gone     .          .          .          .          .          .          .          .183 

Sure,  Lord,  there  is  enough  in  thee  to  dry     .         .  %  .         .         .       206 

Sweet  day,  so  cool,  so  calm,  so  bright  .         .         .         .         .         .         87 

Sweetest  of  sweets,  I  thank  you:  when  displeasure  .....         65 

Sweetest  Saviour,  if  my  soul         .          .          .          .          .          .          .          .114 

Sweet  Peace,  where  dost  thou  dwell?  I  humbly  crave       .          .          .          .124 

Sweet  were  the  dayes,  when  thou  didst  lodge  with  Lot     ....         99 

Teach  me,  my  God  and  King     .         .         .  .  .  .  .  .184 

The  Bell  doth  tolle 204 

The  Day  is  spent,  &  hath  his  will  on  mee      .  .  .  .  .  .203 

The  fleet  Astronomer  can  bore    .          .          .  .  .  .  .  .          85 

The  God  of  love  my  shepherd  is           .         .  .  .  .  .  .172 

The  harbingers  are  come.   See,  see  their  mark  .  .  .  .  .176 

The  merrie  world  did  on  a  day   .          .          .  .  .  .  .  .no 

The  shepherds  sing;  and  shall  I  silent  be  ?      .  .  .  .  .  .          8 1 

Thou  art  too  hard  for  me  in  Love        .          .  .  .  .  .  .201 

Thou  that  hast  giv'n  so  much  to  me    .          .  .  .  .  .  .123 

Thou  who  condemnest  Jewish  hate       .         .  .  .  .  .  1 70 

Thou  who  dost  dwell  and  linger  here  below  .  .  .  .  .170 

Thou,  whom  the  former  precepts  have.          .  .  .  .  .  .         25 

Thou,  whose  sweet  youth  and  early  hopes  inhance  ....  6 

Throw  away  thy  rod          .          .          .          .  .  .  .  .  .178 

To  write  a  verse  or  two  is  all  the  praise          .  .  .  .  .  .         6  r 

Welcome  deare  feast  of  Lent:  who  loves  not  thee     .         .         .         .         .         86 

Welcome  sweet  and  sacred  cheer  .         .         .         .         .         .         .         .181 

What  doth  this  noise  of  thoughts  within  my  heart  .         .         .         .136 

What  is  this  strange  and  uncouth  thing  ?  .         .         .         .         .164 

When  blessed  Marie  wip'd  her  Saviours  feet  .          .          .          .          .          .173 

When  first  my  lines  of  heav'nly  joyes  made  mention        .         .         .         .102 

When  first  thou  didst  entice  to  thee  my  heart         .....         46 

When  first  thy  sweet  and  gracious  eye  .         .         .         .         .         .         .171 

When  God  at  first  made  man      ........       159 


INDEX  OF  FIRST  LINES 

•When  my  dear  Friend,  could  write  no  more 

When  my  devotions  could  not  pierce    .... 

*While  Prince  to  Spaine,  and  King  to  Cambridge  goes   . 

While  that  my  soul  repairs  to  her  devotion    . 

Whither  away  delight  ?...... 

Whither,  O,  whither  art  thou  fled         .... 

Who  is  the  honest  man  ?...... 

Who  reade  a  chapter  when  they  rise      .... 

Who  sayes  that  fictions  onely  and  false  hair  . 

*Why  are  the  H^oi^en  swell'd  with  rage 

Why  do  I  languish  thus,  drooping  and  dull 

With  sick  and  famisht  eyes  ..... 

Wounded  I  sing,  tormented  I  indite     .... 


619 

439 
79 

438 
64 

*54 

162 

7* 
96 

5<5 

215 

"5 
148 

159 


*You  whoe  admire  yourselues  because  . 


209 


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